Disability and dirty workers: stories of physical,social and moral taint

Returning to classics on dirty work and stigma, I offer another perspective on the difficulties that disabled people experience in employment. I claim that disabled workers with multiple sclerosis (MS) feel like ‘dirty workers’ not because of the work that they do, but because of their MS. Secondary analysis of phenomenological interview data revealed workers with MS feeling physical, social and moral taints normally associated with being a ‘dirty worker’ – but because of their MS-related impairments and disabilities. Two respondent stories are shared to illustrate this association.     

The primacy of mediated action in sociocultural studies

After a brief overview of the reasons for using “sociocultural,” as opposed to “cultural‐historical,” “sociohistorical,” or some other term, it is argued that an adequate account of the agenda for sociocultural research must be grounded in the notion of “mediated action.” Drawing on the writings of Vygotsky, Bakhtin, and others it is argued that mediated action must be understood as involving an irreducible tension between the mediational means provided by the sociocultural setting, on the one hand, and the unique, contextualized use of these means in carrying out particular concrete actions, on the other. In this view, any attempt to reduce the basic unit of analysis of mediated action to the mediational means or to the individual in isolation is misguided. It is suggested that by using mediated action as a unit of analysis the human sciences will be in a better position to address some of today's most pressing social issues.     

The moral of the gift

The author analyses the gift as a moral phenomenon. Based on a research on gift-giving in family networks, the article shows that one cannot apply to the gift the moral rules normally based on duty. A “true” gift must be free not only from economic obligation but also from moral duty, and in some way from any obligation. It is as if something more than what the rules prescribe were essential to the gift, as defined by social agents. This is why one can define the ideal-type of gift as a positive debt system voluntarily maintained by its partners.     

A moral vision: human dignity in the eyes of the founders of sociology

The case argued in this paper is not that the concerns of the founders of sociology are uniformly and in every particular still our own (Runciman, 2008), but that the concepts and methods used to address just one of their concerns were both ground breaking and of enduring value (Shilling and Mellor, 2001, 2011, for example, make a similar claim). Such a concern focused on the kind of morality grounded in a capitalist social order and, by implication, how it might be theorized. This generated in the process the uniquely sociological operationalization of what had seemed hitherto a philosophical concept: human dignity, along with the freedom and autonomy that attend it. Certainly, the priorities differed in each of the contributions to this endeavour but, in coming at the problem from different standpoints, the concept of dignity came to appear more rounded, more substantive and more relevant to the human condition in all its historical specificity. Quite crucially, there is also in these sources from the classical period of sociology an intimation of method: both the way in which human dignity is to be ‘perceived’ within an inter‐personal dialectic at a micro‐level and, at a macro‐level, how we can discern that dignity transcends artificial confinement by any one aspect of life (be it economic, political or cultural).¹     

Mediation in disputes over children: learning from experience

SUMMARY. One of the most powerful influences upon the practice of conciliation services is the mediators' wish to promote ‘access’ between children and the non-custodial parent. The authors describe how practitioners at the Bromley Conciliation Bureau learned to qualify their enthusiasm for this objective     

Tightening the focus: moral panic, moral regulation and liberal government

The purpose of this article is to tighten the focus of moral panic studies by clarifying and elaborating on an analytical framework that conceptualizes moral panic as a form of moral regulation. The first part of the article explains why moral panic should be conceptualized as a form of moral regulation. The second part presents a rejoinder to Critcher's (2009) critique of the widening focus of moral panic studies. The third part elaborates on the conceptual relationship between the sociologies of moral panic and moral regulation by offering fresh insights into the sociological and political importance of moral panic as a technique of liberal government.     

Values: the curriculum of moral education

Against the background of public concern over the moral education of the young, the contemporary constructions imposed upon schools by politicians, the intellectual forces arising from post-modernism and the pressures of a pluralistic society are examined. The deep structures and slow-growing processes which can cultivate a sense of moral values in a human community are related to how some schools have successfully achieved a moral community, in which all are valued and can make a contribution. The personal vocation and professionalism of teachers are fundamental.     

Care of the dying child. The demands of ethics

The identification of terminally ill children is a crucial task for e care providers--but one they resist. Acknowledgement of a child's impending death permits both family and caregivers to help the child come to terms with his or her "illness-reality."     

The big story about small stories: Narratives of crime and terrorism

The ‘big story/small story’ distinction has emerged as a discrete approach to narrative analysis. Proponents of this approach are critical of the ‘big stories’ elicited by structural analysts, which they see as highly structured narratives of past experiences, typically elicited in an interview context. In contrast, they highlight the importance of studying the fragmented, contextualised ‘small stories’ that arise in everyday conversation/interaction. We question the basis of this distinction and we suggest that it unnecessarily proliferates analytic categories. Further, we suggest that the methodologies followed by ‘small stories’ analysts are often similar to those used to elicit ‘big stories’ and are hence open to similar criticisms; in particular, a failure to fully consider the issue of (contextual) naturalism. Drawing on interviews of crime/terrorism in Northern Ireland, we show how these data comprise both ‘big stories’ and ‘small stories’ within the same context and often within the same narrative.     

Dissecting moral judgements: Using moral foundation theory to advance the contingency continuum

Incorporating Moral Foundation Theory, this study introduces an enhanced Contingency Continuum to advance the Contingency Theory of Strategic Conflict Management by dissecting the origins of conflict formation. The enhanced Contingency Continuum treats conflict as a function of moral judgment based on which people judge right and wrong. This study explores how an event’s moral implication could be deconstructed into the enhanced Contingency Continuum and contribute to the formation of a conflict through a case study of Harvey Weinstein’s scandal. Our analysis and findings of the case were then validity-tested in an extensive verification interview with a practitioner/educator who has been in the PR field for more than 40 years. Three attributions of how the enhanced Contingency Continuum could advance the Contingency Theory are identified and summarized as a three-step-cyclic model, Moral Attitude Dynamic Model (MADM) to fully exploit the potential of the enhanced Contingency Continuum on managing not only moral conflicts but also conflicts that lack resolution such as long-standing social controversial issues.     

The moral basis of sustainable society: the Gandhian concept of ecological citizenship

Dominant approaches to sustainability have focused on environmental governance with efficient mechanisms and technical quick-fixes for regulatory changes and policy reforms within the growth-centred economic model. However, they fail to develop an authentic ‘ecological citizenship’ for a more fundamental change in the framework of moral values guiding individuals' behaviour and attitude towards the environment and their choices to live lightly on earth. This article argues that the transformation to a sustainable society necessitates deeper moral changes and the development of an ecological morality at the individual level as the core of sustainability. The article examines the distinctiveness of the Gandhian approach to ‘ecological citizenship’ within his paradigm of non-violence and ethical holism as an alternative to the dominant thinking. Within his broader moral-philosophical framework, the paper focuses on Gandhi's theories of eco-localism, unity of life, economics of well-being, and the moral praxis of subordinating the material to moral development realized by the human self through an ‘inner revolution’ with a goal to improve the ‘quality of man’, moving beyond the conventional ‘fear–greed’ dichotomy as motivators of behaviour to bring about a societal transformation towards a sustainable society based on freedom, equity, justice, and peace.