Robert K. Merton as postwar prophet

Within the context of a discussion of Robert K. Merton’s ideas on leadership in postwar America, the article examines the nature and impact of Merton’s “sociological parables.” This term refers to short tales from social life from which sociological lessons with moral implications can be drawn. These parables, such as the bank insolvency story told in “The Self-Fulfilling Prophecy,” illustrate the manner in which Merton merged moral and sociological messages in his writings. Suggestions are made along the lines that these parables, or at least the moral messages they contain, contributed to Merton’s postwar fame. His most recent publications are “Simmel’s Contribution to Parsons’ Action Theory and Its Fate,” in Michael Kaern, ed.Georg Simmel and Contempory Sociology (Kluwer, 1990); and “Robert K. Merton’s Extension of Simmel’sUbersehbar” inSociological Theory, Spring 1990.     

Sociologists of the unexpected: Edward A. Ross and Georg Sinimel on the unintended consequences of modernity

The modern increase in opportunities for social activities also brings with it unintended side effects posed by the liberating potential and the acceleration of modern life. In this paper it is argued that the views reflected in Georg Simmel’s formal approach and in American sociologist Edward A. Ross’ reformative sociology are (1) complementary and (2) offer fresh insights for our current sociological understanding of unexpected consequences in contemporary “high modernity” or knowledge societies. A long forgotten nexus between the ideas of Simmel’s and the work of Ross will be reviewed in order to point out affinities between the two authors’ takes on the unintended and sometimes tragic moments in modern culture and their relevance for sociology today. Based on these discussions a fundamental mode for framing the unexpected in modern society as a recursively-linked component to the intended is illustrated.     

Merton’s Sociology 215-216 Course

For many years, Robert K. Merton taught a famous, year-long graduate course at Columbia called The Analysis of Social Structures. His lectures have been recalled for their dazzling intellectual effects by those who took the course, but none of these former students has described what Merton actually said in specific lectures. I do this now, using my extensive lecture notes from 1952–53 when I took it for credit, and from later years when I sat in on the course. The core of the course at that time was Merton’s Paradigm for Functional Analysis in Sociology. Each concept in the paradigm—subjective dispositions, objective consequences, functional requirements, structural constraints, etc.—was elaborated in its relationship to a wide variety of sociological problems in the published theoretical and empirical literature. I also recount how Merton’s relationship to Talcott Parsons appeared to us in the course.     

Lawns of weeds: Status in opposition to life

The modern high status lawn is a recent cultural form that motivates human responses with emerging negative physical outcomes. From a dualistic theoretical perspective, this article analyzes the modern lawn in terms of cultural dichotomies and applies a theory of status construction to show how the lawn becomes both an indicator of status and a component of identity and motivation. Then, it reports selected indicators of negative physical outcomes. The dual outcomes illustrate the empirical challenge of “Simmel’s lemma” stating that culture is in opposition to life.     

Towards a Philosophy of Containment: Reading Goffman in the 21st Century

On the occasion of the re-publication of Erving Goffman’s Relations in Public: Microstudies of the Public Order, including the remarkable appendix, “Insanity of Place,” the authors propose new ways of reading Goffman’s work in order to highlight his attention to havoc and containment. Goffman’s “Insanity of Place,” explores the phenomenon of mental illness by asserting that it is an instance of havoc, a symbolic and practical condition that disrupts the social order of life, and one that must be contained. By situating this essay at the center of Goffman’s oeuvre they examine Goffman’s “philosophy of containment,” and trace its trajectory from Asylums, Stigma and “The Insanity of Place” to its full crystallization in Frame Analysis. The authors offer a generative reading of havoc and containment in order to understand the incoherence, irrationality, unreason, incomprehensibility and unbearableness of social life and the imperative to preserve social order from collapsing, dissolving or imploding. This reading enables us to see the cracks in the social order and understand containment as the constant effort exerted to recuperate transgressions and deviations back into that order. Goffman’s analysis becomes an opening into engagements with the work of Judith Butler and Michel Foucault around the notion of the normative order and the issues of containment and transgression. Thinking through Goffman’s philosophy of containment as the framework for an analysis of socialization, normalization, and social ordering affords an approach to thinking macro-micro linkages of order and instability that confront both our contemporary society and the discipline of sociology.     

Contested memory: Notes on Robert K. Merton’s“the Thomas Theorem and the Matthew Effect”

Conclusion Merton’s 1995 article shows the sociological complexity of a question that appears on the surface to be a simple one: Who wrote,“ If men define situations as real, they are real in their consequences”? Yet, simple things can be stated simply: the evidence for W. I. Thomas’s authorship of this sentence is far from conclusive; therefore I believe it should be attributed to both authors of the book in which it appears. It is ironic that Merton, having spent much of his professional career studying the role of citations in science, bears some responsibility for the lack of credit Dorothy Swaine Thomas has received regarding these words. This incident should therefore act as a cautionary tale about what happens when we stray too far from the scholarly practice of documenting our sources, even though we may believe we have good reasons for doing so. I am averse, however, to conclude my response to Merton’s article on a strident note. My hope is that this episode will help us move toward a“new era” of not the politically but the scholarly correct citation. It would be a pity if this issue leads to citation wars where old scores are settled and political correctness wins out over scholarly civility. On this point, I am sure Merton and I can both agree.     

A critique of Bernstein��s beyond objectivism and relativism: science, hermeneutics, and praxis

This analysis comments on Bernstein’s lack of clear understanding of subjectivity, based on his book, Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis. Bernstein limits his interpretation of subjectivity to thinkers such as Gadamer and Habermas. The authors analyze the ideas of classic scholars such as Edmund Husserl and Friedrich Nietzsche. Husserl put forward his notion of transcendental subjectivity and phenomenological ramifications of the relationship between subjectivity and objectivity. Nietzsche referred to subjectivity as “perspectivism,” the inescapable fact that any and all consciousnesses exist in space and time. Consciousness is fundamentally constituted of cultural, linguistic, and historical dimensions.     

History and the National Sensorium: Making Sense of Polish Mythology

Based on archival and ethnographic data from the Polish case, this article argues that national mythology is structured by historical events and embodied in visual and material cultures, which in turn frame national subjects’ understanding of the present. It suggests that the convergence and exchange between diverse sites of material expression and sensory perception, and their compression into trans-temporal nodes—what I call the “national sensorium”—makes them especially resilient. Even so, as historically constructed, contingent and contested systems of myths, the extent to which national mythologies can shape national identity or mobilize toward nationalist action depends on the specific historical contexts in which they are deployed. Theoretically, this article joins historical and phenomenological approaches to propose a framework for thinking about the constitution, persistence and shifting social and political valences of national mythologies.     

Bernard Barber’s social system theory

Conclusion Barber’s theory writing expressed his vocation. For him theory-user-friendliness, academic-sociological-openness, and scientific-empirical-insightful-encouragement seem to have been synonyms. Hence, there is a hypothesis implicit to this memoire that should be tested by a full assesssment of Barber’s academic contribution, perhaps by a doctoral dissertation. It is this: Bernard Barber has continued to contribute sociological theory in the way he began (before his courage students to scientifically reflect upon the “paradigmatic” theory enunciated by Parsons (and Merton), how it bad developed, and how it could he made more fruitful. This was also a special “field of study” which gave ongoing stimulus to his studies in the sociology of science and, finally to his late-in-career exposition of his social system theory. This would have to be confirmed by a careful study of all his works, based upon what he wrote, the accounts of those who knew him, and of those who have studied his work as students and colleagues. It would also involve analysis of the work of his students, colleagues, and collaborators.     

The Implementation of Mental Health Evidence Based Practices from the Educator,Clinician and Researcher Perspective

Within the different arenas of social work practice, community based mental health is among the most advanced in terms of defining a set of evidence based practices (EBPs). Social workers play a major role in the delivery of community based mental health and are at the forefront of efforts to implement these practices through state and federal initiatives. One such initiative is The New York Office of Mental Health Evidence Based Project, which is designed to increase the knowledge and skills related to evidence-based practice among New York’s mental health human services workforce. The project had a social work component, which trained students in implementing EBP’s through specially designed curricula and field placements. The students participating in the project encountered numerous challenges in the field including lack of agency “buy-in” and infrastructure support; inadequate training and resources; poor supervision; and provider resistance. From the multilevel perspectives of educator, clinician and researcher, this paper addresses these challenges and makes recommendations to facilitate the implementation of EBPs.     

The Collaborations-Relations Between Western (Secular) Law and Religious<Emphasis Type="Italic"> Nomoi</Emphasis> Groups in Today’s Multicultural Context: The Cases of France and Canada

In the last decade, under the pressing processes of immigration and globalisation, many Western constitutional democracies have moved from a number of religions sharing a common culture to today’s age of diversity. What current democracies are facing is the lack of overlapping consensus over basic constitutional “values”. The nature, scope and force of such values are likely to be affected by competing and, sometimes, contested fundamental reasons and worldviews. From here stems the dilemma between “unity” and “diversity”. This essay starts with a broad consideration on the principle of religious freedom, strictly related to the separation as well as collaboration between secular States and Churches; then the author analyses two case-studies (France and Canada), pointing out some specific legal approaches. In particular he focuses the analyses over the French “droit commun” and the Canadian arbitral tribunals that, especially in family law, allow disputes to be arbitrated using religious jurisdictions.     

Prophetic versus priestly sociology: The salient case study of Arthur K. Davis

Arthur K. Davis was President of the Canadian Sociology and Anthropology Association in 1975–1976 and in 1995 received the association’s Outstanding Contribution award. In Canada, he was particularly known for his article on “Canadian Society and History as Hinterland Versus Metropolis,” originally published in Ossenberg’s anthology of 1971. This article was frequently cited from 1972–1994 and was reprinted a number of times. Davis was also known for his articles on Thorstein Veblen, which continue to receive citation. Davis’ career merits careful study for at least two reasons. The first is that he was a Ph.D. product of the early Harvard sociology graduate program, which has received much less attention than it deserves from sociological historians (unlike the Chicago School). As such, Davis studied under of Talcott Parsons, Pitirim Sorokin, and Robert K. Merton. The second reason is that Davis’ career clearly illustrates the usefulness of Robert W. Friedrichs’ distinction between the priestly and prophetic roles that sociologists may fulfill. Davis’ career started under the influence of a priestly orientation (as symbolized by his doctoral supervisor Talcott Parsons) and then gravitated to a prophetic stance as influenced by Pitirim Sorokin, Paul M. Sweezy, and, more distantly, by Marx and Veblen. Since this transition took place just when the Cold War was falling, his career reveals some of the pitfalls that await the prophetic sociologist in times that favor security and conservatism rather than activism and change.     

“Please don’t think of me as a sociologist”: Sophonisba Preston Breckinridge and the early Chicago school

There has been a concerted effort in the last three decades to identify early female sociologists and to add or restore their works to the sociological canon. This effort has generated a substantial body of work, much of which examines the relationship between the women and men of the Chicago School in its early years (1892–1920). Two primary assumptions about this relationship have emerged over the years: (1) the women were frustrated sociologists; frustrated by a lack of acceptance in the discipline and a department run by men; and (2) the women were displaced sociologists, forced out of the discipline by the men into disciplines such as household administration and social work. This paper examines these assumptions through a case study of the life and work of Sophonisba Preston Breckinridge. Breckinridge is among those characterized by the literature as a frustrated and displaced sociologist, but Breckinridge’s own words to a friend, “Please don’t think of me as a sociologist,” suggest that this was not always the case.     

Fated to be a professor?

My family has included professors for four generations, most of them associated with the University of Toronto. This accounts for my attending that university as an undergraduate where I first studied sociology, and perhaps suggests that I was fated to go on to become a professor myself. I also embraced as a teen-ager the now obsolete identity of “intellectual,“ centered on left-wing political convictions and literary aspirations. This led me into the orbit of the “New York intellectuals“ when in graduate school at Columbia and later to sympathetic identification with my former teacher C. Wright Mills's argument in The Sociological Imagination. My father's posting as a diplomat in Washington during the early years of the Cold War made me, however, a critical supporter of American foreign policy and a liberal opponent of the New Left of the 1960s, a salient presence in the New York University sociology department where I have long taught. The collapse of communism in the early 1990s has led to the death of socialism as an ideal and a decline in the influence of Marxism within sociology. It is difficult to foresee what the effects of this on the field will be in the long run. Dennis H. Wrong, author of The Problem of Order: Power, Its Forms, Bases, and Uses.     

Toward a reflexive sociology

Gouldner’s call for a “reflexive sociology” in 1970 remains a largely unexamined idea, yet with the breakdown of functionalism’s begemony and the present ferment in theory its time may finally have come. In attempting to clarify and reconstruct Gouldner’s idea, I begin with his concepts “background assumptions” and “domain assumptions,” linking them with Kubn’s ideas. Employing levels of abstraction to approach Gouldner’s material systematically, I proceed to develop and illustrate two contrasting background assumptions or world hypotheses: “stratification” and “interaction.” Finally, I examine some methodological implications of these world views, centering on defining problems, ratio scales and images of measurement, sampling and multivariate-analysis procedures. Introduced to sociology by C. Wright Mills, Bernard Phillips studied with Robin N. Williams, Jr. and taught at the University of North Carolina and the University of Illinois (where he overlapped with Alvin W. Gouldner for a year) before coming to Boston University. A cofounder of the ASA section, Sociological Practice, Phillips’ interests are in Societal Change, Theory and Methods.     

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.     

The Ross-Dunlop debate revisited

An alternative interpretation of the Ross-Dunlop debate of the 1940s is provided, which reveals little difference in the opinions of these two theorists on the role of optimizing behavior and of economic factors in explaining trade union behavior. Importantly, both saw theories of union activity based on simple economic maximands as unable to incorporate some “political” features of those unions. The recent wave of economic analyses of trade unions however seems to have answered such criticism to a large extent. A survey of this work is provided to show how many of Ross’s “unanswered questions” can be explained by models where rational trade unions maximize relatively straightforward objective functions. This work is based on chapter 1 of the author’s M.A. thesis at the University of Melbourne. Many thanks are due to Ian McDonald for his generous help, and to Greg Whitwell for his comments on an earlier draft of this paper. The author is presently a graduate student at Yale University.     

Charles Tilly,German Historicism,and the Critical Realist Philosophy of Science

This paper examines Charles Tilly’s relationship to the schools of thought known as historicism and critical realism. Tilly was committed to a social epistemology that was inherently historicist, and he increasingly called himself a “historicist.” The “search for grand laws in human affairs comparable to the laws of Newtonian mechanics,” he argued, was a “waste of time” and had “utterly failed.” Tilly’s approach was strongly reminiscent of the arguments developed in the first half of the 20th century by Rickert, Weber, Troeltsch, and Meinecke for a synthesis of particularization and generalization and for a focus on “historical individuals” rather than abstract universals. Nonetheless, Tilly never openly engaged with this earlier wave of historicist sociology, despite its fruitfulness for and similarity to his own project. The paper explores some of the possible reasons for this missed encounter. The paper argues further that Tilly’s program of “relational realism” resembled critical realism, but with main two differences: Tilly did not fully embrace critical realism’s argument that social mechanisms are always co-constituted by social meaning or its normative program of explanatory critique. In order to continue developing Tilly’s ideas it is crucial to connect them to the epistemological ideas that governed the first wave of historicist sociology in Weimar Germany and to a version of philosophical realism that is interpretivist and critical.