Keeping Sociology in Perspective: Roy Francis' Academic Odyssey*

During a career that has spanned more than 40 years, Roy Francis has made substantial contributions to sociological teaching and research. Building on his experiences as a student, he holds dear the ideals of a liberal education and continues to search for new ways of transmitting those ideals in the face of changing social patterns. A prolific writer, Francis’books and papers often examine the proper relations between theory and research and explore the potential of symbolic interactionism as an epistemological framework. He has been active in sociology's professional affairs, especially in promoting visual sociology as a teaching and learning medium. His roles as a student, professor, administrator, and president of the Midwest Sociological Society round out a career that has encompassed all facets of modern scholarship. In each of these roles, Francis stresses the moral dimensions of the academic life, and he instills in his students the sense of intellectual obligation to their scholarly forebears that he feels toward his own.     

Durkheim and individualism

Durkheim endorses moral and rejects methodological individualism. But he arrives at this ‘general position’via a particular development of it that runs into serious sociological, apart from any philosophical, trouble. It depends on an ethical relativism that in turn depends on an idea of society qua harmonious system, generating more or less practical aspirations, and a single appropriate, ‘normal’ morality. Yet modern society generates ideals quite unrealisable in it, and continuing, fundamental conflicts between moral doctrines and beliefs. To uphold central humanist, individualist ideals, we cannot rely on Durkheim's particular sociology or on his ethical relativism, and to defend his general position must unhook it from both.     

ARE TRUSTWORTHINESS AND FAIRNESS ENOUGH? CONTEXTUAL FAMILY THERAPY AND THE GOOD FAMILY

The moral dimension of family therapy theory and practice has received increasing attention in recent years. Boszormenyi-Nagy was among the first to see that family therapy and moral questions are inseparable. His focus on relational ethics has helped us to reappropriate individual responsibility and accountability within a systemic context. Although contextual therapy has clearly enriched the field, we argue that its emphasis on trustworthiness and fairness provides a limited view of the good in family life and leads to three related problems. First, Boszormenyi-Nagy offers a compelling ethical vision of the family and then denies that he has done so, which undermines some of his key moral claims. Second, because fairness is defined subjectively, contextual therapy may not have the resources to deal with legitimate differences in family ideals. Third, the reliance on self-interest as the primary motive for trustworthy relating appears to be self-defeating. We offer a hermeneutic perspective that takes a broader approach to the good. It places greater emphasis on the social and historical context, deals squarely with different understandings of the good in family life, and recommends an approach to resolving these differences.     

Durkheim on Religion and Moral Community in Modernity*

Durkheim's theory of religion is approached from the perspective of his lifelong concern with the question of meaning and moral order in modern society. This emphasis naturally leads to a consideration of wider themes informing Durkheim's sociology of religion than are usually found in analyses focusing exclusively on his treatment of primitive religion in The Elementary Forms of Religious Life (1964). Durkheim sees as the distinguishing feature of modernity the progressive emancipation of the individual from traditional sources of influence. The evolution toward greater individuation, culminating in the “cult of the individual” or “religion of humanity,” is set by Durkheim within the context of the role of collective ideals in promoting social change and in the maintenance of moral order. Religion, the major symbolic expression of societal wide ideals, is identified as the key variable which enables Durkheim to reconcile the competing demands of individuals for freedom with the interests of society in collective welfare.     

The urban psychology of Stanley Milgram

Abstract

Although his obedience research will always remain Stanley Milgram's most important work, his involvement with the social psychology of the city occupied a much larger portion of his professional career. This article traces the evolution and intensification of Milgram's interest in cities, starting with his pre-professional years, through his early research at Harvard, culminating in his multifaceted engagement with urban psychology at the Graduate Center of CUNY. There, as head of the social psychology program, he was able to infuse it with an urban emphasis. He created and taught a variety of courses on urban psychology and got his students involved in a potpourri of experiments comparing behavior in cities and towns. Those experiments provided much of the substance for Milgram's seminal article in Science, “The experience of living in cities,” in which he also introduced the theoretical concept of stimulus overload to help account for the city-small town differences he and his students found. This article evaluates the overload concept and concludes with Milgram's overarching legacy for the study of city life.     

Morality and aspiration in Bourgeois Dignity

Deirdre McCloskey's book, Bourgeois Dignity, sets out to refute the most reputable explanations of what she calls the Great Fact—that over the last few centuries, the wealth of industrialized nations has increased by a factor of at least sixteen. She also presents a positive thesis, namely that the Great Fact occurred when Western societies began to ascribe dignity and liberty to the bourgeoisie by changing their rhetoric. I argue that McCloskey's positive thesis can benefit from an illuminating moral psychological distinction between what Peter Strawson has called “social morality” and “individual ideal” or what I shall refer to as moral rules and personal ideals or aspirations. McCloskey's positive thesis can be mapped onto these two categories and thus separated into two distinct theses: the Imperatival Thesis and the Aspirational Thesis. The former holds that societies that stopped blaming and ostracizing the bourgeoisie for their characteristic activities were the first to develop, whereas the latter holds that societies stopped ostracizing the bourgeoisie and the bourgeoisie started innovating because they took on new aspirations and ideals. These twin theses help to explain how the ideas of dignity and rhetoric operate in Bourgeois Dignity. I also argue that the distinction connects McCloskey's positive thesis to a large field of empirical and theoretical work in evolutionary psychology and cognitive science.     

Finding My Faith

After a childhood of following Catholic ideals, a young man looks inside himself to discover his true spiritual path. At the end of his journey, he emerges with a unique view of the world. He also emerges with an insight into the realities of religion.     

Vive la (Sexual) Révolution: The political roots of Bourdieu's analysis of gender

This paper argues that the French Revolution constituted the basic metaphor through which Pierre Bourdieu perceived and analyzed gender hierarchies; that the class structure of the ancien régime and the mechanisms of its legitimation were the major metaphors he used through his scathing critiques on the order of the sexes; and that the ideals of liberté , égalité and fraternité were always his reformatory aims for a just, gender-neutral society. The paper shows how this preoccupation with the Revolution of 1789 structured Bourdieu's analysis of gender relations and sexual identities in contemporary society. It exposes the ways in which he identified men with the nobility and women with the third estate; it presents his analyses of the role that traditional ideologies and state bureaucracies play in legitimating this arbitrary order of masculine domination; and it analyzes his proposals for a sexual revolution while exposing the counter-revolutionary forces that persistently negate attempts to reform gender hierarchies. Fundamentally, this new reading of Bourdieu's exegeses on gender suggests that he was working with a ready-made interpretive scheme, a model of society that he was inclined to see as always reproducing itself: the ancien régime .     

Kohut's tragic man: An example from “death of a salesman”

Willy Loman, the tragic hero of Miller'sDeath of a Salesman, powerfully illustrates self psychology principles governing profound deficits, shame, and the possibilities of self-restoration. When conditions of birth and upbringing are unsuited to establishment of a strong self structure, an adult is unable to maintain psychological equilibrium, most often experiencing profound shame as a consequence. Heinz Kohut's self psychology framework, and Andrew Morrison's definition of shame, are invoked to examine Willy's self, his increasing awareness of shame, and ultimately his choice of suicide. Willy Loman serves as a dramatic, if hypothetical, case study. Accurately described by self psychology, he is authentic to the lay audience; he reaffirms an inherent strength in self psychology theory, reducing the distance between theoretical appreciation and clinical application.     

Tools from moral psychology for measuring personal moral culture

Moral culture can mean many things, but two major elements are a concern with moral goods and moral prohibitions. Moral psychologists have developed instruments for assessing both of these and such measures can be directly imported by sociologists. Work by Schwartz and his colleagues on values offers a well-established way of measuring moral goods, while researchers using Haidt’s Moral Foundations Theory have developed validated measures of moral prohibitions. Both values and moral foundations are distributed across the social landscape in systematic, sociologically interesting ways. Although typically measured using questionnaires, we show that values and moral foundations also can be used to analyze interview, archival, or “big data.” Combining psychological and sociological tools and frameworks promises to clarify relations among existing sociological treatments of moral culture and to connect such treatments to a thriving conversation in moral psychology.     

The Judaic Roots of Neil Postman's Cultural Commentary

Over a period of some 4 decades, Neil Postman's intellectual production took the form of a cultural commentary that addressed topics relating to education, communication, and American culture, informed by a media ecology perspective. This article focuses on the relationship between Postman's religious heritage and his scholarship, noting that he rarely made overt reference to his background, and mostly to support the traditional melting pot ideal of American culture. It is argued that Postman saw himself as being religious without being observant and, in his writing, was often critical of religious close-mindedness and fanaticism without dismissing or derogating the value of religion in general. The Judaic roots of his cultural commentary can be seen in particular in his emphasis on the distinction between verbal and visual communication, and his critique of image culture; in the importance he attached to the word in both its oral and written forms; in his ability to distance himself from contemporary American culture and his call to say no to media and technologies such as television and the computer; in his ongoing concern with education and schooling; and in his concern with social justice and moral responsibility, which informed his approach to media ecology and formed the basis of his argument that we ought to regard social science in general as a form of storytelling and moral theology.     

Trends in Evolutionary Explanations for Human Male Same-Sex Eroticism: A Commentary on Riegel (2011)

Objectives: Riegel (2011) argued there is a moral panic surrounding the issue of male transgenerational eros in the West. In response, he offered a variety of contrasting perspectives, one being that such eros has an evolutionary basis. The present article offers commentary. Methods: I supplement his hypothesis with a review of seven related evolutionary hypotheses and then compare/contrast all eight. Results: All these hypotheses constitute a work in progress, which Riegel adds to by properly restricting evidence (e.g., cross-cultural) to male homoerotic type (i.e., transgenerational). Conclusions: Riegel contributes to addressing the moral panic, and his evidence-type matching, which is part of a new trend in this area, promises to improve validity.     

Free agent or ‘conscious automaton’? Contrasting interpretations of the individual in Spencer's writing on social and moral life

Herbert Spencer remains an important and intriguing figure in thinking about political, social and moral matters. At present his writings in relation to idealist thought, social policy, sociology and ethics are undergoing reassessment. This article is concerned with some recent interpretations of Spencer on individuals in social life. It looks in some detail at Spencer's work on psychology and sociology as well as on ethics, seeking to establish how Spencer understood people as social individuals. In particular the neglect of Spencer's denial of freedom of the will is identified as a problem in some recent interpretations. One of his contemporary critics, J.E. Cairnes, charged that Spencer's own theory of social evolution left even Spencer himself the status of only a ‘conscious automaton’. This article, drawing on a range of past and present interpretative discussions of Spencer, seeks to show that Spencerian individuals are psychically and socially so constituted as to be only indirectly responsive to moral suasion, even to that of his own Principles of Ethics as he himself acknowledged. Whilst overtly reconstructionist projects to develop a liberal utilitarianism out of Spencer to enliven political and philosophical debate for today are worthwhile—dead theorists have uses—care needs to be taken that the original context and its concerns with the processes associated with innovation (and decay) in social life are not thereby eclipsed, the more so since in some important respects they have recently received little systematic attention even though the issues have contemporary relevance in sociology.     

Vygotsky's Stage Theory: The Psychology of Art and the Actor under the Direction of Perezhivanie

This article reviews Vygotsky's writings on arts (particularly logocentric art including the theater) and emotions, drawing on his initial exploration in The Psychology of Art and his final considerations set forth in a set of essays, treatises, and lectures produced in the last years of his life. The review of The Psychology of Art includes attention to the limits of his analysis, the mixed Marxist legacy that is evident in the book, the cultural blinders that affect his vision of the relative value of different artistic productions, the content of what he elsewhere refers to his “tedious investigations” into extant views, and the gist of what he considers to be the essence of art. Attention to his late work falls into two areas: Emotion in formal drama and emotion in everyday drama, each of which involves perezhivanie, roughly but incompletely characterized as emotional experience. The article concludes with an effort to situate Vygotsky's writing on art and emotion both within his broader effort to articulate a comprehensive developmental psychology of socially, culturally, and historically grounded individuals and social groups, and within scholarship that has extended and questioned his work as his influence has expanded beyond the clinics of Soviet Moscow.     

Extension of Sartre's Philosophy for Today's World Situation

Sartre's philosophy was futurogenic. He was also a political activist. This article discusses how his philosophy applies to today's and tomorrow's political situations in the world. This article also extends his theory in the light of recent findings in social sciences and neuroscience. lf he were living today: (1) he would condemn collectivistic theories such as symbolic interactionism in sociology, and constructionism in psychology, which foster ingroup homogenization and self-stereotyping, and rationalize group-against-group hostility, violence and terrorism; (2) he would promote the understanding of HTICT (heterogeneity and trans-groupness of individual cognitive/cogitative/action types); and (3) he would reform inbreeding in organizational practice and replace it with outbreeding and polyocular vision.     

Ceremonial degradation of a doctoral candidate: An essay on the social situation of graduate student ethnographers and other inmates

The recruit comes into the establishment with a conception of himself made possible by certain stable social arrangements in his home world. Upon entrance, he is immediately stripped of the support provided by these arrangements. In the accurate language of some of the oldest total institutions, he begins a series of abasements, degradations, humiliations, and profanations of the self. His self is systematically, if often unintentionally, mortified. He begins some radical shifts in his moral career, a career composed of the progressive changes that occur in the beliefs that he has concerning himself and the significance of others. (Goffman 1961: 14) His research areas are Deviance and Social Control and Social Psychology     

On morality and chemistry

Cartesian separation and enlightenment have led to a widespread conceptual separation of science and technology. Consequently a certain philosophical tradition holdspure science as a metaphysical striving for irrefutable truth that is morally neutral and only (dirty?) applications as morally accountable. An opposite extreme position holds scientists responsible for everything that is done with their discoveries. Based on an interpretation of science to be a social construct and the observation that moral criteria are the results of social processes the paper demonstrates by the example of synthetic chemistry that science is not an elite end in itself and as such is not free from obligation to moral criteria. The moral responsibility of a scientist, which arises from his professional expertise, is limited to the available knowledge of his discipline. The moral responsibility, which he carries beyond that as responsible acting human, derives from the cultural identity and the normative values under which his action is carried out. This conclusion is illustrated by the examples of DDT, Aspirin and Heroin.     

Encyclopaedia,genealogy, tradition: a sociocultural critique of MacIntyre's three moral discourses

The paper provides a critical account of Alasdair MacIntyre's moral theory. It argues that, contrary to his position, the three discourses that he examines, as attempts to provide moral guidelines to one's life trajectory are complementary, under late‐modern conditions, rather than contradictory.     

Moral Reflexivity and Dramaturgical Action in Social Movement Activism: The Case of the Plowshares and Animal Rights Sweden

Drawing on Durkheim's sociology of morality, which identifies ideals and norms as the key components of morality, this article outlines a theoretical model for understanding how social movements can bring about legitimate social change. Social movement activists, we propose, can be conceptualized as followers and pursuers of sacred ideals. As such, they frequently come into conflict with existing norms in society. To manage this dilemma, activists must downplay their role as norm breakers while emphasizing their identity as followers of ideals. This in turn requires moral reflexivity in the staging of collective action. The article shows how dramaturgical control (Goffman) is exercised towards this end among activists engaged in two social movements in Sweden: the Plowshares peace movement and Animal Rights Sweden. The article further examines the internal stratification, or ‘moral hierarchies’, within the two activist groups in the light of the proposed model. The closer the activists were able to adhere to the sacred ideal, the higher the social status they enjoyed within the group.     

Vygotsky’s Warning: General Science and the Need for Metalevel Research

Over ninety years ago Lev Vygotsky warned of a growing crisis in psychology and social science research. Vygotsky’s warning has been echoed on many occasions but his solution to the problem has not been widely acknowledged. He advocated for a form of meta-science which he called “general science”, an integrative science that could connect and guide the development of specialised disciplines and schools of research. In this paper I explore the parallels between Vygotsky’s general science and contemporary forms of meta-level research and discuss their relevance and implications for addressing global challenges.