Garfinkel before ethnomethodology

A short story titled “‘Color Trouble’” by Harold Garfinkel was published inOpportunity in 1940,The Best Short Stories 1941, andPrimer for White Folks in 1945. Garfinkel wrote this short story before World War II while a research fellow at the University of North Carolina, Chapel Hill under Howard W. Odum, the founder ofSocial Forces “‘Color Trouble’” narrates poignantly the racial victimization of a young black woman traveling on a public bus through the State of Virginia. The short story provides sociologists with a different medium through which to examine the seminal interests of ethnomethodology’s founder. In a literary form, the short story depicts such ethnomethodological concepts as the breaching experiment, the “et cetera clause,” “ad hocing,” and the status degradation ceremony. Garfinkel’s “‘Color Trouble’” also suggests the way in which ethnomethodology overlaps with, as well as diverges from, Erving Goffman’s dramaturgical perspective. He received his doctoral degree from the graduate program in sociology at York University, Toronto, Ontario. His article “Autonomy and Responsibility in Social Theory” will appear inCurrent Perspectives in Social Theory, Volume 10.     

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.     

On ethnomethodology, feminism, and the analysis of categorial reference to gender in talk-in-interaction

This paper sets out an ethnomethodological approach to the study of gender and interaction, and demonstrates how the topic of ‘gender’ can be studied empirically via its categorial reference in talk‐in‐interaction. I begin by charting the history of ethnomethodological accounts and studies of gender, starting with Garfinkel's groundbreaking work and the subsequent ‘doing gender’ project, alongside a more general discussion of feminism's relationship to ethnomethodology. I then consider two related trajectories of research, one in conversation analysis and the other in membership categorization analysis, both of which deal with the explication of gender's relevance to interaction, but in somewhat different ways that raise different problems. Finally, drawing on data from different institutional settings, I show how ‘categorial’ phenomena such as ‘gender’ can be studied as phenomena of sequential organization using the machinery of membership categorization alongside conversation analysis. I suggest that the analysis of members' categories in their sequential environment allows language and gender researchers to see how everyday notions of gender are taken up, reformulated, or resisted, in turns of talk that accomplish conversational action; that is, how categories ‘might be relevant for the doing of some activity’ ( Sacks, 1992 vol. 1: 597).     

Theorizing morality in context

How does context condition morality? This is one of the core questions of the sociology of morality and also one that has remained largely untheorized till date. In this article, we draw on insights from symbolic interactionism, and develop a theoretical framework that highlights the role of context in variation of morality. This framework is informed by a view of the self as a reflexive process that engages with moral norms through giving a self-account in relation to the norms. Based on this view, we distinguish between three contextual dimensions that condition morality: symbolic forms, scenes of address, and narrating subjects. The article concludes with a discussion of the implications of the presented theoretical framework for sociological studies of morality.     

Zygmunt Bauman's poisoned gift of morality

Bauman's attempt to develop a sociological theory of morality turning around fundamental premises of Durkheim's approach fails in the last analysis, since in Bauman's view the 'moral party of two' does not constitute a social situation. It is argued that the necessary condition to think sociologically about morality is the concept of reciprocity and thus one can arrive at a view of morality in postmodernity consistent with Bauman's earlier theory of practice. If Bauman's idea about responsibilty as the core of morality is transformed to the idea of an appeal of history to compassion and is supplemented with the idea of reciprocity as an emerging norm it is possible to outline a sociological theory of moral practice according to postmodern conditions.     

An unprincipled ethics?: The missing morality of the ASA code

It is argued that the present incarnation of the American Sociological Association’s “Code of Professional Ethics” supplants moral precepts of sociological practice with particularistic procedures and restrictions. This drift from moral reflection to intraprofessional control mechanisms is compared with various ethical theories applicable to social sciences, and explained in terms of perceived structural conditions within and external to the discipline. Richard G. Mitchell, Jr. is an ethnographer whose interest in ethics grew out of fieldwork experience as a participant and observer among mountain climbers (Mountain Experience, University of Chicago Press, 1983), and recently, among American survivalists and related right-wing paramilitary groups (forthcoming).     

'Inquiries of every imaginable kind': ethnomethodology, practical action and the new socially situated learning theory

This paper examines the increasing interest in practice‐based theorising in the new social learning theory. It argues that this body of work does not pay sufficient attention to ethnomethodology's understanding of practical action. The paper then illustrates ethnomethodology's approach to understanding practical action, highlighting the concepts of ‘inquiry’ and ‘work’, and drawing upon examples from two phases in Garfinkel's work. Potential implications are then discussed for the new practice‐based social learning theory and conclusions are drawn.     

Islam and the legal enforcement of morality

Over 60 years ago, British high court judge Patrick Devlin and legal philosopher H.L.A. Hart fought out a famous debate over the legal enforcement of morality, which was generated by the question of whether homosexuality should be legalized or not. Jurists agree that this debate was won by Hart, also evidenced in the fact that the state has since been retreating from its previous role of moral watchdog. I argue in this article that the two most conflicted and essentially unresolved issues in the integration of Islam, the regulation of the female body and of free speech, have reopened this debate anew, pushing the liberal state toward the legal regulation of morality, thus potentially putting at risk its liberalness. I use the Hart-Devlin debate as a template for comparing and contrasting the Muslim quest for restricting free speech with the host-society quest for restricting the Islamic veil. Accordingly, there is a double threat to liberalism, which this paper brings into view in tandem, one originating from Islam and another from a hypertrophied defense of liberalism.     

The storyscapes of teenage pregnancy. On morality,embodiment, and narrative agency

Young women tell different stories about teenage pregnancies. Their stories are embedded in the storyscape of their environment, which offers a limited set of narratives. Normative discourses influence the stories young women tell about their pregnancies. Social norms and stigma play an important role in the construction of the meaning of teenage pregnancies. However, the embodiment of being pregnant constitutes meaning as well. This paper draws on findings from a qualitative study conducted in 2015 among 46 young Dutch women who got pregnant before their 20th birthday. Our study explores how young women navigate the moral arena when they are confronted with a teenage pregnancy and which role the embodiment of pregnancy plays in the construction of social meanings. The concept of storyscapes visualises how young women are constrained by their embeddedness in multiple storyscapes, defined by different and often contrasting audiences. Nevertheless, our study indicates that the momentum of pregnancy can offer agentic possibilities to take up another position towards their social environment and develop narrative agency.     

Two main problems in the sociology of morality

Sociologists often ask why particular groups of people have the moral views that they do. I argue that sociology’s empirical research on morality relies, implicitly or explicitly, on unsophisticated and even obsolete ethical theories, and thus is based on inadequate conceptions of the ontology, epistemology, and semantics of morality. In this article I address the two main problems in the sociology of morality: (1) the problem of moral truth, and (2) the problem of value freedom. I identify two ideal–typical approaches. While the Weberian paradigm rejects the concept of moral truth, the Durkheimian paradigm accepts it. By contrast, I argue that sociology should be metaphysically agnostic, yet in practice it should proceed as though there were no moral truths. The Weberians claim that the sociology of morality can and should be value free; the Durkheimians claim that it cannot and it should not. My argument is that, while it is true that factual statements presuppose value judgments, it does not follow that sociologists are moral philosophers in disguise. Finally, I contend that in order for sociology to improve its understanding of morality, better conceptual, epistemological, and methodological foundations are needed.

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青少年品德"底线"问题探微

面对社会转型期青少年品德水平"一再"滑降的严峻形势,我们对人的品德降退到一定程度后决不能再滑落的"临界线"问题即人的品德"底线"问题,进行了现实层面的概括描述和理论层面的结构探讨.在此基础上,我们勾勒出青少年品德"底线"教育的"大平台、大榜样、大桥梁、大警戒"策略,以及"大环境陶冶、大身教示范、大专业德育、大拯救攀登"的模式.     

Reducing anger and blame: The role of the morality news frame and crisis response strategy

This study examined how crisis response strategies and news frame can be used to reduce people's anger and blame in an internal crisis. College students participated in the 2 (individual vs. organizational responsibility) × 2 (immorality vs. non-immorality frame) between-subject factorial design. Individual responsibility strategy and the immorality frame can make people angry and blame more the organization. Significant interaction effects between the news frame and the strategies on blame were found.