BEGRIPPENLIJST STUDY OF SOCIAL-
PEDAGOGICAL AND SOCIAL WORK
LITERATURE
GRAMSCI – THE FORMATION OF THE INTELLECTUALS
Structure For Gramsci, “structure” means the economic basis of
society. That is the way in which production is organized:
who works, who owns, how money and resources are
distributed.
Social groups (such as workers and dominant groups) arise
from that economic basis. At the same time, that is also
where the role of intellectuals begins: they grow out of
those groups themselves and help to shape their ideas and
interests.
This structure is the foundation of society. Gramsci refers
to everything above it — such as politics, education,
culture and the state — as the superstructure. These
superstructures are supported by the economic basis.
Superstructure In Gramsci's theory, the superstructure refers to
everything above the economic base of society. While the
economy forms the foundation, the superstructure
concerns how society is organized, led and governed. It is
the level at which power is exercised by the dominant
social group.
This power works in two ways. In civil society, such as
schools, churches, the media, trade unions and cultural
organizations, this mainly happens through consent. The
dominant group spreads its ideas and values, which are
seen by many people as normal and self-evident. As a
result, people often follow the existing system voluntarily.
Gramsci calls this hegemony: leadership through
persuasion and moral-cultural authority, not through
coercion.
In addition to civil society, there is political society, or the
state. This is the domain of laws, government, police and
justice. Here, power is exercised through coercion. When
people do not agree with the prevailing order, the state
can intervene and enforce discipline. Gramsci calls this
direct domination or command.
Intellectuals play a central role in this superstructure. They
help the dominant group to spread its ideas in civil society
and to organize governance and control within the state. In
1
, this way, they ensure that both consent and coercion
continue to function.
In short, the superstructure is the totality of cultural,
political and legal institutions that govern society and in
which power is exercised through persuasion and coercion,
always based on the economic foundation.
Hegemony For Gramsci, hegemony means that a dominant group
leads society without primarily using violence, but by
gaining the consent of most people. This happens in civil
society, such as schools, the media, culture, religion and
other “private institutions”.
Hegemony works because the ideas, values and norms of
the dominant group are presented as normal, logical and
in everyone's interest. Many people automatically adopt
these ideas and spontaneously agree with them. They
follow the system not because they are forced to, but
because it feels natural to them. This consent arises
because the dominant group has prestige and credibility,
mainly due to its strong position in the economy and
production.
This is different from direct power or coercion. When
consent is lacking, the state can intervene with laws,
police and sanctions. That is no longer hegemony, but pure
domination. Hegemony is therefore about leading through
persuasion, not command.
Intellectuals play an important role in this. They help the
dominant group to spread its ideas and make them
understandable to the population. Through education,
media and culture, they ensure that these ideas are in line
with people's common sense and are thus widely
accepted.
Sometimes hegemony enters a crisis. This happens when
the dominant group loses the trust and consent of the
population. People no longer believe in the old ideas and
no longer feel represented by them. Those in power can
then only rule through coercion. Gramsci calls this a crisis
of authority: the old system no longer works, but a new
alternative does not yet exist, leading to uncertainty and
tensions in society (interregnum).
Organic For Gramsci, an organic intellectual is someone who is
intellectual directly connected to a particular social group or class,
especially a new or emerging class. Such an intellectual
does not arise in isolation from society but grows out of
the economic practice of that group.
Every important social group that emerges from the
economy (e.g., the working class or the capitalist class)
produces its own intellectuals. The task of these organic
intellectuals is to give the group cohesion and make it
2
, aware of its role in the economy, but also in society and
politics. They help the group understand who it is, what its
interests are and how it can act.
Organic intellectuals are not just thinkers or speakers.
They actively participate in daily life and work. They are
organizers, planners, and persuaders. They translate
practical experience and technical knowledge into broader
ideas, theories and worldviews. In this way, they help their
group become not only economically stronger, but also
culturally and politically influential.
For example, in capitalism, entrepreneurs, engineers,
economists, managers, policymakers and cultural
organizers are organic intellectuals of the capitalist class.
They help build the system and justify it.
This differs from traditional intellectuals, such as priests or
classical writers, who often see themselves as neutral or
detached from classes. According to Gramsci, they too are
connected to power relations, but in a less visible way.
Interregnum For Gramsci, the interregnum is a period in which a society
is stuck between the old and the new. The old ideas, rules
and power structures no longer work as they used to, but
there is no new system to replace them. People no longer
believe in what used to be taken for granted, and the
ruling group is losing its authority.
Because the dominant group no longer has real consent, it
can only try to control society with rules and coercion. This
creates uncertainty and tension. In the meantime, no one
knows for sure which direction society is heading.
Gramsci summarizes this with the famous phrase: the old
is dying, but the new cannot yet be born. In such a period,
all kinds of problems and confusing situations arise.
In short, the interregnum is a chaotic transitional phase in
which the old no longer works and the new is not yet there.
Common /good For Gramsci, common sense means the everyday,
sense spontaneous “common sense” of ordinary people. It is how
people see the world based on what they experience, feel
and hear. Common sense is often contradictory, chaotic
and conservative: it can be realistic or useful, but also full
of superstition, old traditions or fear of change. People
follow these ideas automatically, without thinking critically
about them.
Gramsci sees common sense as the spontaneous
philosophy of the masses. It is not scientific truth, but a
solid collection of beliefs that guide behavior and thinking.
Because it is so powerful and widespread, it forms a
starting point for change: new ideas must connect with this
existing consciousness in order to be accepted.
3
PEDAGOGICAL AND SOCIAL WORK
LITERATURE
GRAMSCI – THE FORMATION OF THE INTELLECTUALS
Structure For Gramsci, “structure” means the economic basis of
society. That is the way in which production is organized:
who works, who owns, how money and resources are
distributed.
Social groups (such as workers and dominant groups) arise
from that economic basis. At the same time, that is also
where the role of intellectuals begins: they grow out of
those groups themselves and help to shape their ideas and
interests.
This structure is the foundation of society. Gramsci refers
to everything above it — such as politics, education,
culture and the state — as the superstructure. These
superstructures are supported by the economic basis.
Superstructure In Gramsci's theory, the superstructure refers to
everything above the economic base of society. While the
economy forms the foundation, the superstructure
concerns how society is organized, led and governed. It is
the level at which power is exercised by the dominant
social group.
This power works in two ways. In civil society, such as
schools, churches, the media, trade unions and cultural
organizations, this mainly happens through consent. The
dominant group spreads its ideas and values, which are
seen by many people as normal and self-evident. As a
result, people often follow the existing system voluntarily.
Gramsci calls this hegemony: leadership through
persuasion and moral-cultural authority, not through
coercion.
In addition to civil society, there is political society, or the
state. This is the domain of laws, government, police and
justice. Here, power is exercised through coercion. When
people do not agree with the prevailing order, the state
can intervene and enforce discipline. Gramsci calls this
direct domination or command.
Intellectuals play a central role in this superstructure. They
help the dominant group to spread its ideas in civil society
and to organize governance and control within the state. In
1
, this way, they ensure that both consent and coercion
continue to function.
In short, the superstructure is the totality of cultural,
political and legal institutions that govern society and in
which power is exercised through persuasion and coercion,
always based on the economic foundation.
Hegemony For Gramsci, hegemony means that a dominant group
leads society without primarily using violence, but by
gaining the consent of most people. This happens in civil
society, such as schools, the media, culture, religion and
other “private institutions”.
Hegemony works because the ideas, values and norms of
the dominant group are presented as normal, logical and
in everyone's interest. Many people automatically adopt
these ideas and spontaneously agree with them. They
follow the system not because they are forced to, but
because it feels natural to them. This consent arises
because the dominant group has prestige and credibility,
mainly due to its strong position in the economy and
production.
This is different from direct power or coercion. When
consent is lacking, the state can intervene with laws,
police and sanctions. That is no longer hegemony, but pure
domination. Hegemony is therefore about leading through
persuasion, not command.
Intellectuals play an important role in this. They help the
dominant group to spread its ideas and make them
understandable to the population. Through education,
media and culture, they ensure that these ideas are in line
with people's common sense and are thus widely
accepted.
Sometimes hegemony enters a crisis. This happens when
the dominant group loses the trust and consent of the
population. People no longer believe in the old ideas and
no longer feel represented by them. Those in power can
then only rule through coercion. Gramsci calls this a crisis
of authority: the old system no longer works, but a new
alternative does not yet exist, leading to uncertainty and
tensions in society (interregnum).
Organic For Gramsci, an organic intellectual is someone who is
intellectual directly connected to a particular social group or class,
especially a new or emerging class. Such an intellectual
does not arise in isolation from society but grows out of
the economic practice of that group.
Every important social group that emerges from the
economy (e.g., the working class or the capitalist class)
produces its own intellectuals. The task of these organic
intellectuals is to give the group cohesion and make it
2
, aware of its role in the economy, but also in society and
politics. They help the group understand who it is, what its
interests are and how it can act.
Organic intellectuals are not just thinkers or speakers.
They actively participate in daily life and work. They are
organizers, planners, and persuaders. They translate
practical experience and technical knowledge into broader
ideas, theories and worldviews. In this way, they help their
group become not only economically stronger, but also
culturally and politically influential.
For example, in capitalism, entrepreneurs, engineers,
economists, managers, policymakers and cultural
organizers are organic intellectuals of the capitalist class.
They help build the system and justify it.
This differs from traditional intellectuals, such as priests or
classical writers, who often see themselves as neutral or
detached from classes. According to Gramsci, they too are
connected to power relations, but in a less visible way.
Interregnum For Gramsci, the interregnum is a period in which a society
is stuck between the old and the new. The old ideas, rules
and power structures no longer work as they used to, but
there is no new system to replace them. People no longer
believe in what used to be taken for granted, and the
ruling group is losing its authority.
Because the dominant group no longer has real consent, it
can only try to control society with rules and coercion. This
creates uncertainty and tension. In the meantime, no one
knows for sure which direction society is heading.
Gramsci summarizes this with the famous phrase: the old
is dying, but the new cannot yet be born. In such a period,
all kinds of problems and confusing situations arise.
In short, the interregnum is a chaotic transitional phase in
which the old no longer works and the new is not yet there.
Common /good For Gramsci, common sense means the everyday,
sense spontaneous “common sense” of ordinary people. It is how
people see the world based on what they experience, feel
and hear. Common sense is often contradictory, chaotic
and conservative: it can be realistic or useful, but also full
of superstition, old traditions or fear of change. People
follow these ideas automatically, without thinking critically
about them.
Gramsci sees common sense as the spontaneous
philosophy of the masses. It is not scientific truth, but a
solid collection of beliefs that guide behavior and thinking.
Because it is so powerful and widespread, it forms a
starting point for change: new ideas must connect with this
existing consciousness in order to be accepted.
3
