Pitirim A. Sorokin’s integralism and public sociology

Major features of the thought of Pitirim A. Sorokin are related to Michael Burawoy’s four forms of sociology. The article develops the theme that Sorokin’s system of sociology makes major contributions to identifying standards of excellence for professional, critical, policy, and public sociology and for their interrelationships. Sorokin’s integral ontology and epistemology are described and identified as sources of the distinctive characteristics of his system of thought.     

Marxist sociology and humanist sociology: Diversity, intersections, and convergence

Marxist sociology is at the intersection of Marxism and sociology; while humanist sociology is at the intersection of humanist thought and sociology. Both see sociological theory as a living, evolving activity, and both take a critical stance toward the workings of capitalism. The main difference between them is that Marxist sociology is a body of thought tied to a movement, whereas humanist sociology is a movement tied to a body of thought. Professor of Sociology, Purdue University Calumet. He is past chair of the Section on Marxist Sociology, has been a member of the AHS for twenty years, and is co-author of Crisis and Change: Basic Questions of Marxist Sociology.     

An Empirical Study in the Sociology of Knowledge*

Investigations in the sociology of knowledge usually take as their point of departure some substantive property of a mode of thought. They then seek to delineate and understand the social origins of that mode of thought. This paper suggests the possibility of supplementing the substantive approach with structural materials. Portions of two different intellectual systems are treated empirically to ascertain the manner in which their demonstrations of proof are structured. These structures are uncovered through the use of Guttman scale analysis. While any set of branching deductions may be considered a partly ordered set, the findings reported here show that the portions of the intellectual system chosen for analysis converge to an almost perfectly ordered set (a Guttman scale). Finally, known properties of Guttman scales are assigned to the structural dimension, and implications for the sociology of knowledge are drawn.     

Sociology as an Art Form: One Facet of the Conservative Sociology of Robert Nisbet

Robert Nisbet’s ideas on sociology as an art form are examined in the light of Nisbet’s intellectual biography as we as in the tradition of other writers who have approached sociology and history as an art. Nisbet conceived sociology as an art of landscape and portraiture, in which neither theory nor methods should be allowed to become ‘idols of the profession.’ His thought on sociology as an art is best understood as part of a long-term effort to re-center sociology in a conservative intellectual tradition.     

Pedagogy and Activism – Do the Two Mix? A Dialogue on Social Justice and Its Place in The Classroom

In this introductory essay, I reflect on the connection between pedagogy and activism and introduce the three contributors to this special section on the topic. More specifically, I chart key points in the history of sociology in the West asking readers to consider whether sociology has ever been value-free. In the process, I invoke sociologists who thought it essential for integration of sociological thought and practice (albeit not necessarily in the form of activism), ponder the meaning of science and think about the meaning of an education in sociology. As part of the discussion, I also present my position on sociology, pedagogy, and activism.     

The History of Social Thought and the History of Sociology

Abstract

Just as sociologists in the past have been insistent upon making a distinction between the history of social thought and sociological theory, so is it argued here than an equally important distinction be made between the history of social thought and the history of sociology. It is suggested that the history of social thought is no more useful to the advance of sociological theory than any other contiguously related field of study. Since the history of social thought is not directly concerned with the discipline of sociology, it is suggested that it be eliminated from the curricula of sociology. Not only is this area of study unlikely to contribute to the development of sociological theory but also such a study can have unanticipated consequences that hinder such a contribution. The genetic fallacy is less likely to be committed when the distinction between the history of social thought and the history of sociology is kept clearly in mind.     

Toward a Buddhist Sociology: Theories,Methods, and Possibilities

This article explores potential links between Buddhism and sociology, highlighting the many commonalities between sociology and Buddhism, with an emphasis on ways that Buddhist thought and practice may contribute to the field of sociology. What could Buddhism offer to our understanding of social institutions, social problems, and to the dynamics and possibilities for social change? The Four Noble Truths, central to Buddhist teachings, are explored in reference to their sociological theory applications. Finally, mindfulness practices that are endemic to Buddhism are explored as tools for sociologists to consider as they work reflexively, develop sociological insights, and pursue social justice.     

Anticolonial thought,the sociological imagination,and social science: A reply to critics

Sociology was born in the late 19th and early 20th centuries as a project in, of, and for empire. This essay excavates a tradition of social thought that grew alongside metropolitan sociology but has been marginalized by it: anticolonial thought. Emerging from anticolonial movements, writers and thinkers, anticolonial thought in 19th and 20th centuries emerged from a variety of thinkers (from indigenous activists in the Americas to educated elites in the American, Francophone and British colonies). I argue that this body of thought offers distinct visions of society, social relations, and social structure, along with generative analytic approaches to the social self, social solidarity and global relations—among other themes. Anticolonial thought offers the basis for an alternative canon and corpus of sociological thinking to which we might turn as we seek to revitalize and decolonize sociology.     

A Quantitative Procedure for Classifying the Content of Theory/Research Works*

Classifying styles of scientific thought is a necessary prelude to many further projects in the analysis of theory and in the sociology of sociology. Numerical techniques such as those presented here can supplement less formal insights. To illustrate I have classified twenty-five works (representing a diversity of well known theory approaches) by the presence or absence of forty-two traits (drawn from ideas about the logic-of-science). The procedures detailed here group these familiar works into “sensible” types based on social structure, social perceptions and positivistic methods. The classification also exposes underlying dimensions of individual versus group-based observations and theory-building versus theory-confirmation strategies. Having demonstrated the system can produce sensible results with familiar works, I can use it to identify atypical works, to compare social groups of theorists with types of thought, and to explore the nature of common, underlying dimensions.     

Contributions of American Pragmatism to the Sociology of Knowledge

The authors identify and develop the contribution of pragmatic thought to the sociology of knowledge. The argument presented here elucidates the pragmatist position on several controversial issues currently confronting the sociology of knowledge, namely; the issues of rationality, relativism, subjectivism, objectivity, language, truth, and the nature of theory and explanation. The paper concludes that the corpus of pragmatic thought resolves these issues in a timely, relevant, and significant way.     

Sociology and the Englishness of English Social Theory

Although England has a rich tradition of social and political thought, sociology does not figure strongly in this tradition. Several influential accounts—such as those by Noel Annan, Philip Abrams, and Perry Anderson—exist to explain this fact. I examine these accounts and, while largely agreeing with the explanations, question whether we should accept the authors' conclusions. In particular, we need to ask whether England was so different from other countries in this respect. Moreover, even if sociology was weak in England, does this mean that the contribution of English social theory was also weak? What alternative traditions of social thought might exist? In examining the English case, we may get some insight not just into the "peculiarities of the English" but also into the way in which the history of sociology has come to be written and into some of the assumptions underlying the nature of sociology as a discipline.     

Charles A. Ellwood and the End of Sociology

Charles A. Ellwood was one of the larger than life figures of early American sociology. Into the 1930s he was recognized as the ‘father’ of sociological social psychology. His work theoretically and methodologically paved the way for Symbolic Interactionism. He also saw sociology as a means to an end, that is, to make the world a better place. True sociology could only be thought of in that light. By the 1920s however, sociology was changing. The advent of scientism and statistics amplified factions within the disipline. William F. Ogburn and his students began to push sociology away from the ideas of people such as Ellwood, Ross, Small and many of the early American sociologists. By 1930 a full scale battle was ensuing which Ellwood would lose. The following is an account of Ellwood’s fight with scientism through his publications and correspondence.     

On the Existential Aspects of Desistance from Crime

This article seeks to introduce several core insights of existential thought and existential sociology to study why people desist from crime (stop offending). By investigating the internal processes associated with desistance, existential sociology can contribute to our theoretical understanding of this phenomenon. The article demonstrates the usefulness of this approach by presenting a case study of one ex‐offender who has successfully desisted. The study demonstrates that gaining employment and rebuilding familial relationships were important factors in the process of creating a new sense of self. In addition, successful desistance entails developing a sense of what the future may hold for the individual and a sense of how this future can be realized. The implications of these findings for both theory and practice are discussed.     

HERBERT BLUMER'S CONCEPTUAL IMPACT

Blumer's conceptual development was particularly crucial to the development of sociology. Despite his many talents, Blumer's importance as a sociologist stems from his profound theoretical contributions. He affected the discipline through his insistence on precision of thought in a field that let fuzzy ideas and meaningless numbers take its place. In addition, he offered a serious axiomatic-deductive theory to sociology. Although we do not always recognize his impact, few sociologists are untouched by his work. Ultimately Blumer's impact is what we make it by our own practice.     

Beyond the Sociology of Diagnosis

The sociology of diagnosis offers a vantage point from which to study health and illness, linking a number of other threads of sociological thought. While there has been a growing interest in diagnosis since Mildred Blaxter's suggestion for a sociological exploration in 1978 – a call echoed by Brown in 1990 – it is timely to reflect upon the way in which sociologists engage with diagnosis. Within this review essay, I first consider what it is to “be a sociology” in general terms. I then explore the implications of this for an effective sociology of diagnosis, discussing the priorities it has recently developed as well as the directions its scholars might consider. Finally, I suggest ways in which sociologists of diagnosis could broaden their approach in order to advance their understanding of health, illness, and medicine.     

THE SOCIAL REALITY OF PERSPECTIVES: ON G.H. MEAD'S POTENTIAL RELEVANCE FOR THE ANALYSIS OF CONTEMPORARY SOCIETIES

Mead's rarely explored notion of an “objective reality of perspectives” serves as a point of departure for a discussion of the implications of his work for general sociological theory and the analysis of contemporary societies. The epistemological background is explored to the point where sociology can be viewed as pragmatist mode of response to the inevitable relativity of knowledge. Mead's well known theory of identity formation plays an essential role in this context. The concept of perspective may serve as bridge for a generalization of the notion of identity in order to demonstrate the genuine sociological character of Mead's work. Illustrations are provided of the potential inherent in Mead's thought for research and to the study of contemporary societies. Finally sociology itself is conceived as a special kind of perspective, concerned with the inevitable perspectivity of human behavior.     

The musical composition of social reality? Music,action and reflexivity1

Developments in the sociology of music during the 1980s have brought the sub-field more firmly in to the center of sociological concerns, The ‘worlds’ concept, and the concern with music and social status have helped to ground and specify links between music and society. Meanwhile however, questions concerning music's social content have been sidelined. This paper explores music as an active ingredient in the constitution of lived experience. As with other cultural/technical forms, music provides a resource for the articulation of thought and activity. Bodily conduct and movement, the experience of time, and social character within opera are used to illustrate this point. Recent developments in feminist music analysis have been suggestive for the ways in which music metaphorizes social processes and categories of being. These developments can enrich the sociology of music. However, as with all attempts to ‘read’ music's social content, they should be conceived as claims made by analysts who are themselves engaged in social projects. Analytical readings of music have no a priori claim of privilege. A constructivist sociology of music should therefore be devoted to the question of how specific music users forge links between musical significance and social life. A sociology of the construction and deployment of musical realities is capable of avoiding the naive positivism otherwise implicit in attempts to ‘read’ music's social content.     

Deparochialising the Canon: The Case of Sociological Theory

Sociological theory is not irrelevant to the South but needs to be deparochialised. The parochiality of sociological theory as it exists today can clearly be seen from the canon. The canon would have us believe that sociological theory was the sole creation of a few white men who lived in the nineteenth century. The absence of non-European thinkers in accounts of the history of sociological theory is particularly glaring in cases where non-Europeans had not only contributed to systematic thinking about the nature of society in the modern period but also influenced the development of sociology in the West. Typically, a history of social thought or a course on social thought and theory would cover theorists such as Montesquieu, Vico, Comte, Spencer, Marx, Weber, Durkheim, Simmel, Toennies, Sombart, Mannheim, Pareto, Sumner, Ward, Small, and others. Generally, both non-Western thinkers as well as women founders are excluded. Although sociology is slow to take a decolonial turn, there are now efforts to critique and rethink the canon. This article is a contribution in the direction of critiquing and expanding the canon to render it less parochial.     

Gesellschaft-Markt-Gerechtigkeit

Of what kind are the relationships between nature and society, nature and sociology? How does the relation between economic system and welfare state develop? Which role can normative demands play for that matter? And which role can sociology play? Questions addressed to Günter Dux.     

A DIALECTICAL RESPONSE TO LEVINE'S "FRENCH TRADITION"

In this paper I examine and critique Donald Levine's treatment of the "French Tradition' in sociological thought. After summarizing Levine's account of the development of the French tradition, I discuss the identification of the French tradition with the work of Durkheim, and discuss the reasons for the predominance of Durkheim's work over and above other plausible candidates for exemplars of the French tradition of sociology. I then use this discussion to problematize the identification of sociological theories with national traditions, and the idealist framework that Levine uses to discuss the development of sociological thought.