Comments on Sociology of Religion in America: a History of Secular Fascination with Religion

Anthony J. Blasi’s concise history in Sociology of Religion in America: A History of Secular Fascination with Religion provides a valuable journey through the evolution of the sociology of religion. He used self-created databases (1859–1959) of early American dissertations in the sociology of religion or religion more generally as well as journal indices (1959–1984) for sociology of religion articles to trace this history. Blasi did not merely create a timeline dotted with accolades alone. He detailed the early location of the sociology of religion in the “backwaters of sociology” and documented the struggles for scientific credibility and public as well as professional recognition. I centered my comments on three highlighted issues: the tension between empiricism and religion as reform (e.g., science versus sympathy), intersectionality of race and religion, and Blasi’s lived experiences in the sociology of religion.     

Abandoned not: media sociology as a networked transfield

ABSTRACT

The relationship between the disciplines of communication and sociology has been primarily described as being abandoned by sociologists. This article historicizes the alleged sociological abandonment of communication and media research and centers on media sociology as the key manifestation of an ongoing vibrant relationship between the two disciplines. It has two goals. First, I examine the contours of the abandonment notion since Berelson vs. Schramm, Riesman, and Bauer in Public Opinion Quarterly in 1959. I demonstrate the diversity and the depth of media sociology and argue that an US-centric positivist understanding of media sociology has led to the exaggerated and misleading notion of abandonment, which homogenizes theoretical discourse and discounts scholarly contributions from outside of the US. Personal and collective memories have also documented institutional and organizational growth of media sociology. Second, I propose to conceptualize media sociology as a networked transfield driven by questions transcending disciplinary little boxes. Rather than returning to the Lazarsfeldian media effect paradigm, media sociology as a networked transfield driven by questions will allows scholars take advantage of structural holes for synthesis and innovation.     

Unfeeling knowledge: Emotion and objectivity in the history of sociology

The theoretical concern of this paper is with the relationship of gender, personal life, and emotion to the social construction of sicentific knowledge. I examine this question through biographical research into the life and work of William Fielding Ogburn (1886–1959), a major figure in the history of American sociology. Ogburn believed that emotion was inimical to science and that statistics could help control what he considered to be its distorting effects. My analysis suggests that there was a personal component, reflecting Ogburn's search for masculinity, to the development of his ideas about how scientific sociology should be defined and practiced. I also suggest that Ogburn's ideas were favorably received by his mostly male audience because they spoke to broad cultural and historical currents. My analysis shows the need for a view of scientific knowledge that takes into account the effects of gender relations and emotion on intellectual activity.     

How not to become a museum piece

In this essay I want to address two question marks which arose during my reading of Michael Burawoy's inspiring piece. First, sharing his spirit of recreating the sociological enlightenment by differentiating between different types of public sociologies, I do not share his optimism that sociology can easily become an integral part of public discourse and practice. Second, I don't think that mainstream sociology is really prepared for this adventure. My argument points in the opposite direction: all the different forms of public and non-public sociology are in danger of becoming museum pieces. Thus, sociology not only needs a public voice, it also needs to be reinvented first--in order to have a public voice at all!     

Bourdieu, Flaubert, and the Sociology of Literature

In The Field of Cultural Production and The Rules of Art , Pierre Bourdieu offered a highly suggestive reading and analysis of Gustave Flaubert's Sentimental Education . Bourdieu's approach has been extraordinarily influential in recent years in both the sociology of culture and, increasingly, literary criticism. Yet, his treatment of Flaubert's work, this article argues, despite its indisputable insight is problematic in several ways. This article has two objectives in this connection: (1) to show how the weaknesses in Bourdieu's treatment of the novel point to certain key weaknesses in his broader social theory, and (2) to use a parallel reading of the same novel both to demonstrate said weaknesses and to embark on a discussion of the future possibilities of the sociology of literature, arguing that though we should not simply engage in Bourdieuian readings of literary texts, a consideration of the late sociologist's work could inspire a renewed, vigorous research program in this area.     

Intervention sociology: history and foundations

Our intention is to state the main characteristics of intervention sociology, from its origins, the beginnings of which can be situated in Frédéric Le Play's monographic work carried out 150 years ago, to its present forms. Rather seldom mentioned in sociological literature or if so in the course of a paragraph or in methodological appendixes, intervention sociology, although widely practised outside the academic field, today still lacks legibility and institutional recognition. By proposing a thorough reading of the main theories and conceptions developed during the past two centuries, our article aims at explaining, through the sociological prism, the fundamental concepts of intervention sociology.     

Patrick Geddes: founder of environmental sociology

On the basis of a close reading of two early articles by Patrick Geddes, which form the basis of his later approach to sociology, it is argued that Geddes should be reclaimed by sociologists from the geographers and the town planners, as the founder of a distinctive environmental sociology in Britain at around the turn of the last century. Certain of Geddes’ arguments are seen to be comparable with those of Durkheim, in particular, and Marx to a somewhat lesser extent. Moreover, his work contains a distinctively sociological account of the ‘structuring’ of social (and environmental) reality via the creative agency of human beings actively working in a variety of environments. Geddes’ naïve optimism may make him as much Utopian as sociological, but does not invalidate his contribution to the development of a classical environmental sociology.     

The Replication Problem in Sociology: A Report and a Suggestion*

The deleterious effects of joint bias in favor of statistical inference and against replication are becoming well known. The acceptance of numerous Type I errors into the literature is by far the most serious of these. Data on the contents of three major journals support the contention that a joint bias for statistical significance tests, for rejections, and against replication exists in modern sociology. This finding replicates that of Sterling (1959) for psychology. A speculative analysis of the dynamics of publication decisions suggests that a compact format for reporting replications might make their publication more attractive to editors, and thus increase their frequency in the literature. A possible format for briefly reporting replication studies is suggested.     

Dwelling in epistemic disobedience: A reply to Go

In Thinking Against Empire: Anticolonial Thought as Social Theory, Julian Go continues his vital work on rethinking and redirecting the discipline of sociology. Go’s piece relates to his wider oeuvre of postcolonial sociology – found in works such as his Postcolonial Thought and Social Theory (2016) as well as multiple journal articles on epistemic exclusion (Go 2020), Southern theory (Go 2016), metrocentrism (Go 2014), and the history of sociology (Go 2009). In this response article, my aim is to think alongside some of the central themes outlined in Go’s paper rather than offering a rebuttal of any sorts. In particular, I want to think through how the recent work on ‘decoloniality’ may play more of a central role in Go’s vision of sociology and social theory than he acknowledges. In doing so, I hope to engage in Go’s prodigious scholarship through centering discussions of the geopolitics of knowledge, double translation, and border thinking. Before proceeding to this discussion, I will offer a brief review of my reading of Go’s paper.     

Weber's alleged emotivism

This paper seeks to refute Alasdair MacIntyre's contention that the sociology of Max Weber is emotivist. MacIntyre understands emotivism to involve the collapse of all moral judgment into statements of personal preference. It is shown that Weber's sociology analyses this condition and seeks to repudiate it. In no way does Weber embrace emotivism. MacIntyre misses Weber's repudiation because he misreads Weber's sociological project. The paper shows that MacIntyre's reading of Weber can be refuted if attention is paid to the 'Politics as a Vocation' lecture.     

A Short History of the Sociology of Corruption: the Demise of Counter-Intuitivity and the Rise of Numerical Comparisons

This article examines the history of the sociology of corruption. It is shown that from the 1950s until the early 1970s, the sociological discourse on corruption was dominated by a functionalist approach that tried to offer a counter-intuitive perspective on deviant behavior in arguing that corruption has positive functions for political and economic development. Because of a political reading of this discourse, its ambiguous terminology and some difficulties in methodology, it was largely abandoned in sociology. However, this not only led to a change in paradigmatic orientations in the sociology of corruption, but also to a general decline in interest for the phenomenon in sociology. This gap was filled by economic models of corruption that could bypass some terminological difficulties in defining corruption and, building on this, also enabled a largely quantitative approach in numerically comparing, correlating and ranking corruption. The effect was a consensus on the mostly negative effects of corruption on development, a proliferation of the transparency ideal and the disability of sociology to offer an alternative perspective on evaluating the effects of corruption.     

The sociologist and the state. An assessment of Pierre Bourdieu's sociology

This paper provides an assessment of Pierre Bourdieu's sociology based on a reading of his posthumously published lectures on the state in Sur l'État. It argues that the state was a foundational element in Bourdieu's rendition of the symbolic order of everyday life. As such, the state becomes equally pivotal in Bourdieu's sociology, the applicability of which rests on the existence of the state, which stabilizes the social fields and their symbolic action that constitute the object of sociology. The state, which Bourdieu considers a ‘meta'‐ordering principle in social life, ensures that sociology has a well‐ordered object of study, vis‐à‐vis which it can posit itself as ‘meta‐meta’. The state thus functions as an epistemic guarantee in Bourdieu's sociology. A critical analysis of Bourdieu's sociology of the state offers the chance of a more fundamental overall assessment of Bourdieu's conception of sociology that has relevance for any critical sociological perspective that rests on the assumption of a meta‐social entity, such as the state in Bourdieu's work, as a final ordering instance.     

Foundations of British sociology 1880–1930: contexts and biographies

‘This paper provides an overview of aspects of the history of British sociology. In particular, it tries to answer critical historical work by among others, Perry Anderson and Philip Abrams, which sought to explain the supposed indigenous ‘failure’ to develop academic sociology in Britain before the 1960s. It is argued that a narrowly academic reading of the history of sociology cannot do justice to its role in the service of social administration and public enlightenment and may exaggerate the degree to which sociology from its foundations was conceived as a purely intellectual discipline. The paper points to a thriving sociological culture in Britain in the generation before the First World War, though it was one in which many contributions came from philosophers, natural scientists and political economists rather then self‐proclaimed ‘sociologists’. It ends with a brief review of Patrick Geddes and Victor Branford, a founder of the Sociological Society and editor of the Sociological Review, whose biographies and eclectic social and international interests tell us something about the personalities and political interests of early British sociological pioneers.’     

An Integrated Cognitive Theory of Comprehension

This article proposes an integrated cognitive theory of reading and listening that draws on a maximalist account of comprehension and emphasizes the role of bottom-up and top-down processing. The theoretical framework draws on the findings of previous research and integrates them into a coherent and plausible narrative to explain and predict the comprehension of written and auditory inputs. The theory is accompanied by a model that schematically represents the fundamental components of the theory and the comprehension mechanisms described. The theory further highlights the role of perception and word recognition (underresearched in reading research), situation models (missing in listening research), mental imagery (missing in both streams), and inferencing. The robustness of the theory is discussed in light of the principles of scientific theories adopted from Popper (1959).     

The Anglican clergy and the early development of British sociology

The theoretical bias evident in histories of sociological thought and practice has tended to minimise some other important influences on its development. One such is the relationship between ‘Christian Sociology’ as articulated by the writers of such Church of England organisations as the Christian Social Union and the Christendom Group. A reading of the early journal publications of early twentieth century British sociology suggests an inter-relationship between the input of the Anglican clergy and the emergence of a scientific, university-based discipline. With particular reference to the sociological intentions of the 1924 Conference on Politics, Economics and Citizenship (COPEC) and to the writings of the Christian Sociologist, Maurice B. Reckitt, this article suggests that the view that the relationship between Christian and academic sociology can be interpreted simply as a ‘phase’ in sociological history does less than justice to the complexities of a neglected aspect of the professionalisation of the discipline.     

Local ills and Global remedies: Presentiments for European Sociology in the British experience

Sociology had a double role in Britain during its post‐ World War II expansion. It reflected the problems of class society and it imported foreign, especially European, ideas, each as a function of the other. The outcome of their interchange over time was a theoretical development paralleling the emergence of a society of cross‐cutting cleavages and a culture disconnected from structure. The porosity of British society and the absorptiveness of its sociology prefigure the new European condition where the deracinated state and the rebirth of histories have to be theorized and where postmodernism threatens sociology with dissolution. Sociology is now obliged to develop, if at all, as a way of reading contemporary history in which the fate of the individual is encoded in the global condition.     

Sociology of School Boards: A Social Capital Perspective

School boards have received little attention in sociology of education. Drawing on organizational sociology, a model of school board social capital is proposed that treats brokerage (external ties) and closure (internal ties) as the key dimensions of board functioning. The model brings together insights from limited research on school boards concerning members' internal and external ties and recasts them as the building blocks of a unifying theoretical framework. It also proposes specific performance outcomes at the district level. The model is tested using the data from a representative sample of Pennsylvania districts. The analysis not only explores brokerage and closure patterns among school boards, but also examines their implications for academic outcomes. Findings suggest that eighth grade reading and mathematics performance are highest in districts, where boards exhibit high levels of both brokerage and closure, and lowest in districts, where brokerage and closure are both low.     

Mary Renault's The Charioteer: The Boys in the Theban Band

The author uses Mary Renault's novel, The Charioteer: A Modern Love Story, as a moral and ethical guide to life since he first read it in 1959. This essay explores the values--such as acceptance of one's gayness, loyalty to one's friend/lover/partner, and believing in the possibility of love, courage, endurance, and survival--that have directed his life since first reading Renault's book.     

The Religious Factor Revisited

Four decades have passed since the publication of Gerhard Lenski's The Religious Factor. While generally regarded as a classic in the sociology of religion, the book has had a curious history, largely because of the interest it generated in differences between Protestants and Catholics. In this paper I provide an alternative reading of The Religious Factor's impact on sociology of religion that points to its larger theoretical implications. I argue that the book should be understood in relation to continuing debates about the classification of religious traditions, differentiation among socioreligious groups, intergroup relations among religious traditions, and friendship ties within religious communities. Through understanding these contributions, the book's legacy as well as continuities and new opportunities in the study of religion can be appreciated.