Exploring Poetry as Philosophy of Communication

This article shows that philosophy of communication offers a constructive lens, and an open, invitational structure, for analyzing poetic texts as “philosophical pictures” that give expression to the depths of human reality beyond rational thought. I first offer a brief discussion on poetic knowledge as an intimate way of knowing that is prerational and prescientific. Next, I present a discussion on poetry and existential attentiveness through an examination of Rainer Maria Rilke’s prose poem “For the Sake of a Single Poem” that further illustrates the discussion on poetic knowledge. This discussion is textured through Jean Luc-Nancy’s writing about poetry and sense, and a poetic “dawning of sense” from his essay “Making Poetry.” Before the final section that analyzes a specific poem highlighting two philosophical themes (“Learning to See” and “Exposed Heart”), there is a discussion of “philosophical pictures.” Finally, I examine Rilke’s poem “Turning Point” and present a philosophical reading of the poem that guides us in our collective communicative existence, offering ways of seeing (seeing others as an object or through “being-with”) and ways of being-in-the-world (relation of self/other), as well as opening up possibilities of relating with “tact” and “love.”     

“Anarchy all over Baščaršija”: Yugoslavia's new socialist culture and the New Primitives poetics of the local

The paper analyses Sarajevo's music movement of New Primitives and its “poetics of the local” as a struggle against the cultural hypocrisy of Yugoslavia's “new socialist culture” and its privileging of “external‐cosmopolitan” as apotheosis of cultured refinement and sophistication while denigrating “local‐parochial” as epitome of uncultured primitiveness. I argue that the movement's praxis is best understood as a call to reject externally‐imposed frames of reference as the basis for self‐understanding, and to embrace a socio‐cultural awareness that the only way to be in the world is to be authentically “primitive”– i.e. to exist as a distinct and autochthon socio‐cultural self.     

“Coloniality of power” and racial dynamics: Notes toward a reinterpretation of Latino Caribbeans in New York City 1

The category of “Latino” collapses the differences among populations with diverse historical experiences of oppression. We establish in this article a distinction within the Latino Caribbean diaspora among “immigrants/’ “colonial immigrants,” and “colonial/racial subjects” of the U.S. empire. Using the notion of “coloniality of power” developed by Peruvian sociologist Aníbal Quijano, we argue that the social position and racialization of several different populations in the U.S. today has its roots in the racial hierarchies produced by centuries of European colonial expansion and that this essentially colonial set of relationships continues. We use this notion of coloniality to reconceptualize three social processes: (1) the construction of Puerto Ricans as colonial racialized subjects in the Euro‐American imaginary; (2) the transformation of Dominicans into colonial immigrants in the New York Metropolitan Area, that is, the way Dominicans became “Puerto Ricanized” and (3) the disassociation of pre‐1980s Cuban migrants from the “Puerto Ricanization” experienced by the Dominicans.     

System Theory as Global Sociology-Japanese Ramifications of Parsonian and Luhmannian Thought

This article explores various engagements of system theory with Germany and Japan, looking in particular at the theories of Talcott Parsons and Niklas Luhmann. Talcott Parsons based his sociological theory on the idea of a system of the values of a given society. Niklas Luhmann’s extended version was based on the idea of self-reproduction (or “autopoiesis”) of social systems within all modernized societies. Two studies have recently re-examined system theory on basis of its engagement with Japan: Günther Distelrath has subjected Parsonian theory on Japanese modernity to a structural revisioning in Die japanische Produktionsweise (1996); and Peter Fuchs has reconciled what he calls the “dividualism” of the Japanese psyche with the Luhmannian theory of functional differentiation in Kommunikation — Japanisch (1995). Distelrath critiques the Parsonian school of thought for giving Japan the status of a backward “follower” of the West. Fuchs, in contrast, endorses the universalist premise of Luhmann’s concept of society and makes Japanese “dividualism” the paradigm of effective modernization. Following on from Fuchs, I argue that system theory has the potential to overcome cultural limitations and become a global sociology. Its theoretical agenda in the twenty-first century includes the refinement of its concepts of the psychical system, the revision of its notion of the public and the mass media, as well as a systematic contribution to environmental protection and ecological communication in a functionally differentiated world society.     

Encountering the ageing body in modernity: fear,vulnerability and “contamination”

This paper attempts to understand the exclusion of ageing people within contemporary society through developing a model around the notion of the “encounter with the ageing body”. It is divided into three parts. In the first, I develop a model of the encounter through combining Sara Ahmed’s notion of “affective economies” with Shildrick’s theory of the encounter with the “vulnerable self”. I argue that the fear of ageing becomes embodied within the encounter with the ageing body. Specifically, the fear is vulnerability: within the encounter, the youthful self is forced into the recognition of his/her own vulnerability. Modernity requires that this be disavowed, with the ageing body banished to the margins through sequestration to foreclose the possibility of a repeat. In the second section, I discuss the nature of vulnerability within modernity. I explore two approaches to this: in the first, the vulnerability is to the threat of death, which has become particularly problematic within modernity; in the second, the vulnerability is the loss of subjectivity resulting from the ageing body’s failure to correspond to constructions of the ideal body within contemporary capitalism. In the final section, I evaluate whether recent social shifts promise a brighter future for ageing people, arguing that although the situation is not black and white, there is, nevertheless, unfortunately currently relatively limited potential for real change for older people.     

Max weber's vision of economic sociology

Max Weber's economic sociology is usually associated with The Protestant Ethic and the Spirit of Capitalism (1904–1905), but in this paper I show that what Weber himself called his “Wirtschaftssoziologie”, or economic sociology, looked quite different and was something that he developed during the last year of his life, 1919–1920. I present and outline Weber's (later) economic sociology and pay particular attention to his ideas of “economic (social) action” and of the three different forms of capitalism (rational capitalism, political capitalism and traditional capitalism). I also show that to Weber, economic sociology was part of a more general science of economics that he often referred to as “social economics” (“Sozialökonomik”). The paper ends with a comparison between the paradigm of economic sociology, which can be found in the work of Max Weber, and the paradigm of what is known as New Economic Sociology.     

A Theory of Thinking: A Theory of Desiring

ABSTRACT

This article focuses on aspects of what is broadly known as countertransference in centering on the psychoanalyst Wilfred Bion’s explicit theory of thinking as constituting an implicit theory of desiring. I make a distinction between the discursive terms “thoughts,” “thinking,” “desires,” “desiring,” “wants,” and “craving” and tease out their relationship to one another for clinical practice. I explore how thinking and desiring operate in and around frustration and suggest that the thinking apparatus is not just a mechanism for dealing with thoughts but also is a way of transforming wants into desires. I separate out desires and the desiring apparatus, as Bion does with thoughts and thinking, and argue that thinking is inextricably linked to desiring and thoughts to desires. The interpretative act, moreover, constitutes the analyst’s acting on desire, whereas acts of projective identification are bound up with craving. I demonstrate the potential uses of this theory by discussing it with reference to two published clinical examples.     

Capital as the lens that Bourdieu Pierres through: Public relations,social theory,and rhetoric

In this paper, I explore the limitations of Bourdieu’s “capital” with the help of Burke’s four master tropes: metaphor, metonymy, synecdoche, and irony. Both Bourdieu and Burke were concerned with theoretical reductionism. I claim that Bourdieu could not help but be reductive insofar as his metaphor of capital became the totalizing lens through which he understood society. First, I review Bourdieu’s forms of capital, noting how capital serves as the sine qua non of his theory of practice. Second, I situate Bourdieu within the PR literature. Third, I read Bourdieu’s “capital” through Burke’s (1941) four master tropes. Reading Bourdieu through Burke enables PR scholars to better understand the limitations in Bourdieu’s terminology, which leads to debunking, materialist reductionism, and relativism. I conclude with implications for future research adopting Bourdieusian and Burkean approaches to public relations.     

A Tale of Two “Unorganizables”

How should we define “organizability?” I identify here four factors that contribute to a group’s organizability: organizers’ expectations, labor market structures, employers’ actions, and workers’ union sentiments. I briefly discuss how the first three factors correspond with workers’ union sentiments in comparing two divergent occupations: teaching assistants (TAs) and web designers. Workers must choose between conflicting identities in constructing themselves as “organizable” workers. While TAs ultimately framed their identities primarily as employees, web designers still consider themselves unorganizable. I explore similarities and differences between these cases and propose some steps union organizers and web designers could take in unionizing.     

On Desmond: the limits of spontaneous sociology

Matthew Desmond’s “Relational ethnography,” is a manifesto for a relational turn in ethnography, liberating it from the “substantialism” of bounded places, processed people and group culture. Substantialism, however, proves to be a largely mythical category that obscures two types of relational ethnography: Desmond’s empiricist transactional ethnography and an alternative, theoretically driven structural ethnography. Drawing on Desmond’s own ethnographies, On the Fireline and Evicted, I explore the limitations of his transactional ethnography—a “spontaneous sociology” that rejects the theoretical engagement and comparative logic. I elaborate and illustrate structural ethnography, drawing out the implications for public and policy sociology.     

Mind,Self, and Human-Animal Joint Action

Abstract

Because Herbert Blumer maintained that symbolic interactionism was useful in examining all realms of social behavior, and advocated what Martin Hammersley refers to as “critical commonsensism,” this paper focuses on one of the most common contemporary social relationships—that between people and companion animals. I first examine the basis for Blumer's (like Mead before him and many interactionist scholars today) exclusion of nonhuman animals from consideration as “authentic” social actors. Primarily employing the recent work of interactionists Eugene Myers, Leslie Irvine, Janet and Steven Alger, and Clinton Sanders, this paper advocates the reasonableness of regarding nonhuman animals as “minded,” in that mind, as Gubrium emphasizes, is a social construction that arises out of interaction. Similarly, I maintain that animals possess an admittedly rudimentary “self.” Here I focus special attention on Irvine's discussion of those “self experiences” that are independent of language and arise out of interaction. Finally, I discuss “joint action” as a key element of people's relationships with companion animals as both the animal and human attempt to assume the perspective of the other, devise related plans of action and definitions of object, and fit together their particular (ideally, shared) goals and collective actions. I stress the ways in which analytic attention to human-animal relationships may expand and enrich the understanding of issues of central sociological interest.     

The Meaning of Queer Home

Abstract

This article positions two proto-queer texts together in order to demonstrate how the development of American “queer subjectivity” arose as a discernible discursive and embodied notion related to “home.” Written before the arrival of the queer category, Audre Lorde’s Zami: A New Spelling of My Name (The Crossing Press, Freedom, CA, 1982) and Leslie Feinberg’s Stone Butch Blues (Alyson Press, Los Angeles, CA, 2003, original work published 1993) concentrate upon the home as a site conditioned by twin concerns that would become central to queer politics: “the home” as narrative metaphor and homes as real-world shelters. Queering the home stretches and scrambles the home category (“dyke bar as home,” “Black lesbian sisterhood as home,” “body as home”) while insisting upon self-defined, material structures of protection and comfort for queers. The article performs a “reading through skin” of queer scholarship and of sociological data. It argues that these queer-emergent texts helped establish notions of “queer home” via exploring metaphoric and empirical axes related to domestic space.     

Exegetical explorations: Parsons’ problematic aim

The aim of this article is to encourage ongoing and close exegetical study of sociology’s theoretical texts. Attention is drawn to two instances where Talcott Parsons’ theory project seems to be at odds with itself. Both are related to his “first major synthesis” The Structure of Social Action (1937). The first concerns Parsons’ opening discussion of Crane Brinton’s question “Who now reads Spencer?” Parsons’ discussion of Spencer is examined and then compared and contrasted with what he later wrote in the “Introduction” to the 1961 reprint of Spencer’s The Study of Sociology. The second concerns Parsons’ problematic view of his contribution to social theory’s “secondary literature” and how this relates to his claims about “convergence.” The article notes that Parsons was trying to identify what he believed to be a new norm for social theory. Sociological theory, he believed, would from henceforth have to be formulated in terms of this newly emerging normative frame of reference.     

Rehearsals in Citizenship: BBC Stop‐Motion Animation Programmes For Young Children

This paper examines new managerial discourses and practices in which the dialectic of labour is reconstructed as a series of acts of self‐understanding, self‐examination and “self‐work”, and through which the “self qua self” is constituted as the central object of management technologies. We interrogate concepts such as “excellence”, “total quality”, “performance”, “knowledge”, “play at work” and “wellness” in order to decipher the ways in which managerialism deploys what we term therapeutic habitus, and projects a new horizon of “human resourcefulness” as a store of unlimited potentialities. We invoke management’s wider historical–cultural context to situate managerialism within the framework of modernity as a cultural epoch whose main characteristic is what we term “derecognition of finitude”. It is the modern synthesis — with the “self” at the centre of its system of values — that provides the ground for current elaborations of subjectivity by managerialism. The paper examines how current vocabularies and practices in organizations use “work” to rearticulate discursively the human subject as an endless source of performativity by configuring work as the site of complex and continuous self‐expression. Management thus acquires a new discursive outline: instead of appearing as an authoritarian instance forcing upon workers a series of limitations, it now presents itself as a therapeutic formula mediating self‐expression by empowering individuals to work upon themselves to release their fully realized identity.     

Pierre Bourdieu: Economic models against economism

The use of economic analogies by Bourdieu has often been the object of much criticism. For some scholars, it reveals an “economistic” vision of the social world too much inspired by neoclassical economics. For others, it is a kind of mechanical metaphor transposed to cultural phenomena in a determinist way, as in the holistic (Marxist) tradition. To understand this usage and to refute these contradictory criticisms, we return to and focus on the very first occurrences in the 1958–1966 period – the focus of our article – of what Bourdieu would call a “general economy of practices” in his book Esquisse d’une théorie de la pratique. Two central aspects, often forgotten by critics, are presented here: first, the close but very particular link between his work and economics as a growing scientific discipline during these years; second, the criticisms Bourdieu makes of the economic model as a general scientific tool for the social sciences. If one insists only on one of the two sides of the coin, one risks misunderstanding Bourdieu’s original scientific habitusand intellectual project. By contrast, this “double” position opens the possibility of an “integrated” vision of social and economic factors of practices, thanks to the introduction of the “cultural” and above all the “symbolic” dimensions of social life.     

The Ideology of Transference: Laplanche and Affect Theory

The growing interest in the work of Laplanche testifies to the many ways contemporary clinicians and theoreticians are attempting to circumvent some of psychoanalysis’ most abstract, rigid, and conservative formulations. An exemplary occasion of this effort, Avgi Saketopoulou’s essay, “To Suffer Pleasure: The Shattering of the Ego as the Psychic Labor of Perverse Sexuality” (2014) attempts to rethink “perversion” by offering a timely critique of psychoanalytic doxa. In my engagement with Saketopoulou’s essay, I focus on the use of Laplanche as indicative of the ways Laplanche’s radical challenge to traditional psychoanalysis can be recuperated by psychoanalytic conventions without forcing the critique that Laplanche enabled. My introduction of Affect Theory to Laplanche’s radical paradigm works to establish the foundations for a less erotophobic psychoanalysis and demonstrates why rereading Laplanche through cutting-edge theorizations of Affect Theory goes some way toward sustaining the “exigency” of Laplanche’s radical project.     

Family Social Work: The Past and the Present

SUMMARY

It is easy to blame the dysfunction of a family member on his or her behavioral patterns. I use the title, “It's the Relationship, Stupid!” not to talk down to family therapists, but to remind myself that the source of dysfunction is usually family relationships, especially the marriage relationship. This article gives several case studies for practical application of therapy techniques that focus on developing the “WE” of the family unit. One practical technique that I developed is a communication typology. The married couple (and family members) are divided into “Painters” and “Pointers.” This typology explains much of the conflict and mis-communication that leads to the breakdown of the “WE.” This article also presents dysfunction within the individual as a relationship problem and introduces the concept of the “spirit” of the individual as expressing the relationship the person has with self.     

Distinguishing among publics,audiences, and stakeholders in the social media era of unanticipated publics

Public relations is failing to distinguish among publics, audiences, and stakeholders in today’s social media era, even though the business and marketing literature has begun discussing “brand publics.” This article clarifies the terms and explains the practical value in the definitions and distinctions. It also introduces a new term, “unanticipated publics” and provides a way to conceptualize those publics’ impact from the social network perspective.