One-dimensional times: a dialectical response to the Irish Times’ coverage of the global financial crisis

A growing literature claims that critique of neoliberal capitalism after the global financial crisis (GFC) has been ‘captured’ within the logic of capital. Such research argues that ‘capture’ is achieved through a process whereby critique of neoliberalism is transformed into arguments for more neoliberalism. This creates a one-dimensional ‘recovery’ discourse. Drawing on Marcuse’s theory outlining ‘one-dimensional society’ and critical discourse analysis, this study assesses the relevancy of such claims for an Irish medium, the Irish Times, through an examination of GFC-related discourse during 2009–2010. This study finds that economic discourse in the Irish Times is captured when organisational bias allows pro-neoliberal actors from business and government privileged access to discourse production. We engage a call from organisation studies for a dialectical reading of captured discourse. We end with a discussion of the limits of this reflexive approach to capitalism’s contradictions for disrupting its ongoing hegemony.     

Ignorance at Risk: Interaction at the Epistemic Boundary of Bernard Madoff’s Ponzi Scheme

Most long-lived organizational deceptions require the cooperation of outsiders who are close enough to the deception to suspect it, yet deliberately limit their knowledge so as to maintain plausible deniability. The interaction of such “proximate outsiders” with insiders—those who are fully “in the know”—can be a delicate affair, yet its careful management is essential to the survival of the deception. I analyze a phone conversation between Ponzi schemer Bernard Madoff and executives at Fairfield Greenwich, the investment firm that funneled him the most money, in which they discussed an impending SEC examination. First I examine Madoff’s attempts to cajole the executives into affirming (to Madoff and eventually to the SEC) that their hands-off approach to his operation was unremarkable. Next I consider two instances in which Madoff floundered in his explanations, repeatedly aborting and restarting sentences as he attempted to explain the inexplicable and reconcile the irreconcilable. Finally, I analyze Madoff’s handling of two of the executives’ more intrusive questions, and the part that each side played in the resulting non-answer. The three parts of the analysis illustrate what I argue are recurring and generalizable challenges of interaction at the epistemic boundary, associated with coaching, reconciling, and answering.     

Cultural studies, a sociological poetics: institutions of the Canadian imaginary

La poétique sociologique est définie comme problématique pour la sociologie critique de la culture afin de considérer l'avenir du rapport du dédoublement entre les cultures vécue et officielle à travers les institutions de l'imaginaire canadien anglais. On propose des critiques de la CBC, du développement de la politique culturelle, et des Études canadiennes comme école de pensée. A critique of the official definition of Canadian culture is presented. Given the distinction between lived and official culture, the question posed is, ‘how do we theorize the relations between these two levels for an entire society? Based principally on Bahktin's concept of ‘dialogism’ with references to Dumont and Rioux, a sociological poetics is advanced as a theoretical device for unravelling ‘the Canada’. It is argued that cultural studies defined as a sociological poetics must negate any definition of the one Canadian culture or representations of the one Canadian society. Lines of inquiry are suggested with respect to the CBC and Canadian studies as cultural industries.     

Marx,labour and emancipation in South African sociology: a preliminary rethinking

In a university and disciplinary environment where knowledge is increasingly commodified, this paper sketches a reconstruction of the mature Marx’s analysis of capitalism. I argue that his understanding remains methodologically powerful and helps to ground sociological analyses of the present. While accepting that there are good grounds for questioning the relevance of Marx in the wake of the South African political transition and the Post‐Fordist transformation of labour, this interpretation departs significantly from how Marx has generally been interpreted by sociologists and other social scientists in the country by foregrounding the commodity as the starting point of his social critique. Indeed, I argue that ‘class’ and ‘workplaces’, long a focus of radical sociologists, are on their own inadequate to grasp Marx’s concept of capitalism. Finally, drawing on the Frankfurt School, I suggest the importance of a critique of labour and the recognition of contradiction as the starting point of an emancipatory project.     

Finance Capital and the Water Crisis: Insights from Mexico

This paper explores how finance capitalism materializes as socio-ecological process, shedding light on the complex causalities in which current shifts in control over natural resources are embedded. Housing is a critical aspect of financialization. A case study of the financialized housing sector in Central Mexico shows (i) how housing policy serves as a mechanism for the redistribution of wealth from the working class to global finance capital, and (ii) how mortgage-financed housing projects come into being only through an existing water governance regime, while in turn leading to new structures of groundwater governance with profound social and ecological implications. The paper concludes that current accumulation and natural resource regimes interact in complex and contradictory ways that go beyond straightforward resource grabbing. It suggests that Moore’s concept of ‘capitalism in the web of life’ could help to understand how finance capitalism simultaneously transforms the socio-natural world and is produced by it.     

Back to Hegel? On Gillian Rose's critique of sociological reason

Thirty‐five years ago, Gillian Rose articulated a significant critique of classical sociological reason, emphasizing its relationship to its philosophical forebears. In a series of works, but most significantly in her Hegel contra Sociology, Rose worked to specify the implications of sociology's failure, both in its critical Marxist and its ‘scientific’ forms, to move beyond Kant and to fully come to terms with the thought of Hegel. In this article, I unpack and explain the substance of her criticisms, developing the necessary Hegelian philosophical background on which she founded them. I argue that Rose's attempted recuperation of ‘speculative reason’ for social theory remains little understood, despite its continued relevance to contemporary debates concerning the nature and scope of sociological reason. As an illustration, I employ Rose to critique Chernilo's recent call for a more philosophically sophisticated sociology. From the vantage point of Rose, this particular account of a ‘philosophical sociology’ remains abstract and rooted in the neo‐Kantian contradictions that continue to characterize sociology.     

Stjepan Metrović and Michel Maffesoli's 'implosive' defence of the Durkheimian tradition: theoretical convergences around Baudrillard's thesis on the 'end' of the social

This paper critically examines Metrovi? and Maffesoli's attempt to understand postmodernity through Émile Durkheim's nonrational link between society, religion and morality. Metrovi? (1991, 1997) and Maffesoli's (1996) work draws upon this emotional element when attempting to refute Baudrillard's (1983) cognitively focused, if implicit, critique of the Durkheimian tradition. Despite their best intentions, Metrovi? and Maffesoli still fail to exploit the partialities of Baudrillard's critique to the full. While both have some appreciation of the link between emotion and religion as found in Durkheim's The Elementary Forms of Religious Life (1912) they, nevertheless, fall short of grasping its full conceptual importance. This leads them to an implicit acceptance of Baudrillard's thesis on the ‘end’ of the social. This pitfall could have been avoided if Metrovi? and Maffesoli had built their respective analyses of the postmodern condition on a closer reading of The Elementary Forms. Reading this text alongside those other insights on emotion and social life as contained within Durkheim and Mauss's Primitive Classification (1903) and Talcott Parsons's subsequent writings on the sociological problem of religion, would have helped to distance the work of Metrovi? and Maffesoli from that of Baudrillard, and allowed them to offer a stronger and more comprehensive defence of the said tradition.     

Decorative sociology: towards a critique of the cultural turn

In this paper we outline a critique of ‘decorative sociology’ as a trend in contemporary sociology where ‘culture’ has eclipsed the ‘social’ and where literary interpretation has marginalized sociological methods. By the term ‘decorative sociology’ we mean a branch of modernist aesthetics which is devoted to a politicized, textual reading of society and culture. Although we acknowledge slippage between the textual and material levels of cultural analysis, notably in the output of the Birmingham School, we propose that the intellectual roots of cultural studies inevitably mean that the textual level is pre‐eminent. In emphasizing the aesthetic dimension we seek to challenge the political self‐image of decorative sociology as a contribution to political intervention. We argue that while the cultural turn has contributed to revising approaches to the relationships between identity and power, race and class, ideology and representation, it has done so chiefly at an aesthetic level. Following Davies (1993), we submit that the greatest achievement of the cultural turn has been to teach students to ‘read politically’. The effect of this upon concrete political action is an empirical question. Without wishing to minimize the political importance of cultural studies, our hypothesis is that, what might be called the ‘aestheticization of life’ has not translated fully into the politicization of culture. We argue that an adequate cultural sociology would have to be driven by an empirical research agenda, embrace an historical and comparative framework, and have a genuinely sociological focus, that is, a focus on the changing balance of power in Western capitalism. We reject the attempt to submerge the social in the cultural and outline the development of an alternative, integrated perspective on body, self and society. We conclude by briefly commenting on three sociological contributions to the comparative and historical study of cultural institutions which approximate this research agenda: Norbert Elias, Pierre Bourdieu and Richard Sennett.     

Marrying the social and the biological? A rejoinder to Newton

Marrying the biological and the social raises a complex series of issues that defy easy answer or simple resolution. In this brief rejoinder to Newton's (2003 ) recent paper in this journal –‘Truly embodied sociology: marrying the social and the biological?’– I take up some of these issues through: (i) a restatement of my own position in these debates and the broader sociological context within which it is located; (ii) a discussion of various problems and tensions within Newton's own critique of this ‘nascent material‐corporeal’ project to date. Newton's paper, it is concluded, is a welcome, timely and topical contribution to these (evolving) debates, though any such ‘dispute’ is probably more apparent than real: a case, in short, of reinforcing arguments about the complexity of these relations and the consequent need to ‘tread warily’.     

Jane Addams’ Social Vision: Revisiting the Gospel of Individualism and Solidarity

Designated an early pragmatist, Jane Addams has significantly inspired contemporary pragmatist research. However, Addams also consistently articulated ideas harking to primordial Christianity and sought inspiration in the social gospel of her time. This article explores how Addams’ writing resonated with key tenets of social gospel theology, which imbued her texts with an overarching vision of humanity’s progressive history. It is suggested that Addams’ vision of a major transition in industrial society, one involving a “Christian renaissance” and individuals’ transformation into “socialized selves”, constitutes a political eschatology. Of particular interest is how Addams conceived the relationship between the individual and society, inventing the term “new social ethics” to reconcile the difficult balance between individual autonomy and social solidarity. The article suggests some ways in which Addams’ writings relate to contemporary issues such as individualism, neo-conservatism, and militarism. Her social thought constitutes a thus far under-examined source of sociological critique in regard to such issues of public concern.     

Cosmopolitan sociology and the classical canon: Ferdinand Tönnies and the emergence of global Gesellschaft

How relevant are figures from the classical sociological canon for present day efforts to found cosmopolitan forms of sociological thought? According to the critique of Ulrich Beck, the classical sociologists remain far too wedded to nation‐state‐centred ways of thinking to play an important role in the development of cosmopolitan sociology. This paper argues that such a critique fails to account for the ways in which certain classical sociologists were attuned to the emerging cosmopolitical conditions of their own time, were not wholly wedded to nation‐state‐based conceptualizations, and thus can function as both groundings of, and inspirations for, cosmopolitan sociological endeavours. The apparently unpromising case of Tönnies is focused on, the paper showing how he outlined an account of how and why a planet‐spanning condition of Gesellschaft developed a position which diverges from and counterpoints Marx's analysis of similar phenomena in important ways. The stereotype of Tönnies as an arch‐conservative is also dissolved, allowing him to be considered as one of the most important antecedents of contemporary cosmopolitan sociological practice and a canonical figure still relevant for present‐day purposes.     

Robert Nisbet and the Problem of Community

The article traces the importance and development of the concept of ‘community’ in Robert Nisbet’s sociological theory. Community and voluntary associations were key components of his view of civil society, because they stood between the individual and the state as bastions of personal liberty against authoritarianism. This idea was taken from Alexis de Tocqueville’s analysis of America democracy and developed by Nisbet as a critique of modern America. The article examines the conservative underpinnings of Nisbet’s sociology and compares his perspective on civil society with the idea of civil religion in J-J Rousseau and Robert Bellah. Nisbet’s perspective is criticised because not all voluntary associations have beneficial effects on civil society. The article considers how far his views on authority and community are still relevant and concludes by making a distinction between ‘sticky societies’ that are hard to join and difficult to leave and ‘elastic societies’ that are easy to join and cost-free to leave, and asks whether community is possible when the Internet has transformed sticky relationships into elastic, thin and dispersed relationships.     

Michel Maffesoli's sociology of modernity and postmodernity: an introduction and critical assessment

This article introduces and criticises Michel Maffesoli's attempt to formulate a post-modern sociology for post-modern times. While arguing that Maffesoli's sociology is suggestive and insightful about many aspects and features of late-modern life this article, nonetheless, questions whether Maffesoli's approach should be accepted as a fruitful sociological paradigm which others should take up uncritically. Moreover, it will be argued that Maffesoli's approach is an ultimately incoherent and one-sided approach to studying the ‘postmodern condition’ in that it does not escape the problem of ‘performative contradiction’ identified by the likes of Habermas, Giddens and Touraine. That is to say, Maffesoli has produced a one-sided and flattened out image of modernity that cannot account for the possibility of social and political critique.     

Individualisation, choice and structure: a discussion of current trends in sociological analysis

In this paper we seek to explore a tendency in current sociological thought to highlight notions of choice and autonomy in writings about contemporary Western societies. We wish to draw attention to some of the consequences of leaving out discussions of the structural aspects of societies and people's lives, for individuals as well as for the development and application of sociological theory and its ability to understand the connection between history and individual biography. Our discussion is based on qualitative research that we have conducted in recent years, and draws on focus groups with young people in Norway and Britain. From this critique we seek to demonstrate how concepts that take account of context and structure as well individual subjectivities can create a better ‘fit’ with complex and diverse realties.     

Simmel,rationalisation and the sociology of money

Simmel was born in 1858. Raised in the centre of the Jewish business culture of Berlin. Simmel studied history and philosophy, becoming a Privatdozent in 1885. Although he published numerous books and artickes, simmel was excluded from influential university positions as a result of the pervasive anti-Semitism of the period and it was bot until 1914 that Simmel was finally promoted to a full professorship at the University of Strasbourg. Like Durkheim. Simmel was both the object of anti-Semitic prejudice and a fervent supporter of the nationalist cause in the First World War. Simmel died in 1918 if cancer of the liver.¹ This basic and naïve factual biography of Simmel in many respects provides many of the themes in Simmel's sociology. First, his sociology is held to be the brilliant reflection of the glittering, cospospolitan world of pre-war Berlin and that his commentary on that world took the form of impressionism his sociological essays are snapshots sub specie aeternitatis”? simmel's perspective has been regarded as an example of the nature of modern society as contained in Robert Musil's The Man's Without Qualities. That is a social existence without roots, commitments or purpose.³ Secondly, Simmel was and remained a social outsider despite his good connections with Berlin's cultural elite. His writing has been as a result characterised as perspectivism and an aestheticication of reality. As an indication of this, Simmel's influence has in the past often rested on such minor contributions as‘The Stranger’⁴ Thridly, because Simmel failed to secure an influential location within the German university system, there was no development of the Simmelian school of sociology at all comparable to Durkheimain sociology. Decades of sociological interpretation of Simmel's work have still left Simmel as a theoretical enigma on the ambitus of the sociological tradition. His sociology has been categorised as interactionist, formal and conflict sociology.⁵ In more recent years there has been a renewal of interest in Simmel which has begun to show a greater appreciation of the unity and stature of his sociology. This renewal has been brought about by the cominentaries of Levine. Frisby, Robertson, and Holzner. ⁶ More importantly, the translation of Simmel's The Philosophy of Money⁷ by Bottomore and Frisby provides a new opportunity for a systematic evaluation of Simmel's sociology of modern culture. The main burden of this paper is that existing commentaries have failed to focus on the central theme of‘alienation’and‘rationalisation’in The Philosophy of Money which provided the major theoretical backing for on the one hand, Weber's analysis capitalism as the iron cage and on the other Lukács so-called rediscovery of the alienation theme in the young Marx.     

Social identity and emotion: the meeting of psychoanalysis and sociology

This paper attempts to develop a framework for understanding social identities by linking together ideas from two disciplines which are normally pursued separately from each other namely, sociology and psychoanalysis. Drawing on the work of Craib (1989, 1994, 1998a) Bion (1961) and Scheff (1994a) in psychoanalysis and Mann (1986, 1993a, 1995, 1997) in sociology, the main argument is that social identities such as national identity are not just the result of sociological factors such as social classification, boundaries and processes of identification, they also have an important emotional dimension which coexists with but cannot be reduced to the social. In order to understand the persistence and indeed strengthening of nationalism and national identities in the contemporary world, we need to take account not just of changes in the inter‐relationships between economics, politics and culture at the global level, but also of the ways in which they may now be coming to inter‐relate with the kind of unconscious psychological processes and strong emotions such as love, hate, shame and anger, which occur within groups. The paper begins with a critique of existing sociological approaches to identity followed by an attempt to develop an alternative approach based on the psychoanalytic concept of emotional inter‐subjectivity. By means of a case study of British trade unions in the 1980’s and 1990’s, it then goes on to show how unconscious psychological processes and strong feelings may now be articulating with sociological processes to form a mutually reinforcing loop which is strengthening and reinforcing nationalism in a sociological context in which other aspects of society are globalising. Finally, it is suggested that the reason why sociologists need to take feelings seriously in the contemporary world is that they may now be combining with sociological changes to strengthen and reinforce nationalism and the principle of nationality in situations in which it might be more productive to question it.     

The capitalist metabolism: an unachieved subsumption of life under the value-form

Abstract

This article views capitalism not only as a mode of production, but also as a mediation of the reproduction of life (human and non-human), following the concept of ‘social metabolism’ that Marx employs to analyze the interaction between the individuals composing a society and their natural environment. Insofar as the ‘value-form’ is the distinctive social relation of capitalism, it appears necessary to ask whether the metabolic process of reproduction can be fully subsumed under this form. Marx takes for granted the idea that the reproduction of labor-power consists only in the consumption of commodities resulting from abstract labor, thus omitting the appropriation of unpaid domestic work, mostly performed by women. Feminist criticism clarifies how capitalism always depends on some reproductive work being appropriated for the accumulation of surplus-value without being integrated in the value-form. Following Jason W. Moore, I attempt to indicate that the same logic is at work for the reproduction of non-human life under the capitalist value-form, thus contradicting the sustainable reproduction of its own natural conditions. These two limitations of the capitalist subsumption of life open a new space for an expanded critique of capitalism, which goes beyond the exploitation of waged work by reflecting upon the concerns of feminist and ecological struggles.     

Fetishes and factishes: Durkheim and Latour

This paper defends the concept of ‘fetishism’ as an explanatory parameter in sociological theorizing on Durkheimian grounds, while at the same time paying due attention to important insights regarding the role of objects in social life, originating from Actor‐Network Theory (ANT). It critically assesses the current critique of the concept of fetishism propagated by ANT protagonist Bruno Latour. Latour and suggests a compromise between these two ‘schools’. First, to place the paper firmly in context, I analyse some examples of modern fetishism and outline the themes of the ensuing discussion. Next, I turn to Durkheim, seeking to develop a distinct interpretation of the concept of the social and of fetishism, and then point to some of Durkheim's shortcomings and attempt to make room for Latourian perspectives. Finally, I critically assess Latour's dismissal of forms of social ‘explanation’ and of the concept of fetishism.     

Rethinking industrial citizenship: the role and meaning of work in an age of austerity

T. H. Marshall in his famous tract Citizenship and Social Class wrote briefly about what he called ‘industrial citizenship’, a type of belonging rooted in the workplace. Here Marshall's ideas are developed alongside a consideration of Durkheim's Professional Ethics and Civic Morals together with research material from the Guinness Company. It shows the way the Company actively sought to create ‘Guinness citizenship’ within its London brewery. The article draws out the ways in which the significance and potential of work based citizenship for ameliorating the ills of industrial society are clearly articulated in mid‐twentieth century Britain and echo earlier neglected Durkheimian sociological ideas on work. These ideas have real potential to inform contemporary academic and policy debates about the nature of capitalism and the form and content of work now and in the future.