The Classic American Pragmatists As Forerunners To Symbolic Interactionism*

Although it is generally known that symbolic interactionism is historically and philosophically linked to American pragmatism, relatively little attention has been given to assessing the separate influences of Peirce, James, Dewey, and Mead upon its development. This paper contends that there were two opposing branches of American pragmatism: (1) the social realism of Peirce's pragmatism, and (2) the social nominalism of James's pragmatism. The writings of Dewey and Mead reflect the influences of both of these branches. Dewey, however, was more closely aligned with James while Mead's work is more consistent with Peirce's principles. Blumerian symbolic interactionism is essentially a continuation of the nominalistic James/Dewey branch of American pragmatism, notwithstanding the popular notion that, among the classic American pragmatists, Mead was the principal precursor of symbolic interactionism.     

Guest Editor's Introduction

Classical social theory in the Western tradition concerned itself with the history of the human condition and sought answers to big questions such as the meaning of change and progress. They were interested in the nature, origins and consequences for human life of modern society, with its new means of organizing production as well as legal and political arrangements. Contrary to the optimism of the Enlightenment with its unbounded faith in the ability of reason and scientific inquiry to liberate humans from domination by both religion and nature, classical social theorists saw the negative side of modern civilization. This can be summarized in terms of the loss of freedom or the enslavement of humans, which each theorist understood as taking different forms. For Marx it was alienation, for Weber confinement in the iron-cage of rationality, and for Durkheim anomie. Although Ibn Khaldun lived centuries before the rise of classical social theory and was by no means a product of the modern world, it is possible to read his work as thematising the absence of freedom or enslavement as well. Bringing out this aspect of Ibn Khaldun shows, to some extent, the modern relevance of his thought. This article elaborates on Ibn Khaldun's theme of enslavement via his discussion on luxury and senility. It is the enslavement of sedentary people to luxury that explains the loss of group feeling or ‘asabiyyah, setting in motion a chain of developments that results in the senility of the dynasty and its eventual demise. In the first section I discuss the Enlightenment promise of freedom. The section that follows discusses classical social theory's critique of modernity or what amounts to a loss of faith in the Enlightenment project. Here the thought of Marx, Weber and Durkheim are presented as examples of Western assessments of the problem of the human condition in modernity. I then turn in the next two sections to Ibn Khaldun, discussing his theory of the rise and decline of states in terms of the role played by luxury.     

Durkheim,Schopenhauer and the Relationship Between Goals and Means: Reversing the Assumptions in the Parsonian Theory of Rational Action*

Scholars have approached Durkheim's thought primarily from the starting point that he was a positivist. Although Schopenhauer's philosophy is not generally invoked in Durkheim's work, it appears that Schopenhauer's philosophy supplanted Comte's positivism at the turn of the century and that Durkheim was enamored with Schopenhauer's philosophy. In this essay Schopenhauer's influence upon Durkheim is traced, and the implications of this influence are discussed in terms of their effect upon sociology. By applying this starting point to Durkheim's thought and the Parsonian-Mertonian goals-means schema, it is demonstrated that Durkheim, like Schopenhauer, assumed the opposite of the Enlightenment belief that human reason could dominate passion. Implications for interpreting Durkheim's work are also discussed.     

Searching for the Starting Points of Scientific Inquiry: Durkheim's Rules of Sociological Method and Schopenhauer's Philosophy*

Durkheim's methodological classic is frequently read from Kantian, positivistic, or other Enlightenment contexts despite the fact that Durkheim criticizes these doctrines. Durkheim also tends to be read as a deductive analyst. Using Schopenhauer's philosophy as an alternative starting point in reading the Rules, it is demonstrated that Schopenhauer and Durkheim agree that perceptual, inductive knowledge of “things” is superior to conceptual, deductive knowledge; that causal explanations are merely phenomenal; and that the one, well-designed experiment is sufficient for the establishment of scientific laws. Durkheim's distinction between the normal and the pathological is also addressed in this context. The implications of Durkheim's focus on induction are discussed with regard to its similarity to the works of Claude Bernard, Florian Znaniecki, and Max Weber, as well as current epistemological crises in sociology.     

George Herbert Mead and the “Division Of Labor”: Macrosociological Implications Of Mead'S Social Psychology*

By presenting some results of an extensive reconstruction of George Herbert Mead's work published as yet only in German it is argued that Mead's work as a whole and particularly his social psychology contain an implicit conception of social order. This can be characterized as the idea that it is not normative integration as such, but communicative coordination that makes possible human society and social order. This is shown by findings on the early development of Mead's ideas (Hegelianism, Definition of the Psychical), on German influences in Mead, and on the meaning of democracy as self-government in Mead's political biography. Some hints to a comparison of Mead with other concepts of social order (Durkheim; negotiated order approach) are given.     

Stjepan Metrović and Michel Maffesoli's 'implosive' defence of the Durkheimian tradition: theoretical convergences around Baudrillard's thesis on the 'end' of the social

This paper critically examines Metrovi? and Maffesoli's attempt to understand postmodernity through Émile Durkheim's nonrational link between society, religion and morality. Metrovi? (1991, 1997) and Maffesoli's (1996) work draws upon this emotional element when attempting to refute Baudrillard's (1983) cognitively focused, if implicit, critique of the Durkheimian tradition. Despite their best intentions, Metrovi? and Maffesoli still fail to exploit the partialities of Baudrillard's critique to the full. While both have some appreciation of the link between emotion and religion as found in Durkheim's The Elementary Forms of Religious Life (1912) they, nevertheless, fall short of grasping its full conceptual importance. This leads them to an implicit acceptance of Baudrillard's thesis on the ‘end’ of the social. This pitfall could have been avoided if Metrovi? and Maffesoli had built their respective analyses of the postmodern condition on a closer reading of The Elementary Forms. Reading this text alongside those other insights on emotion and social life as contained within Durkheim and Mauss's Primitive Classification (1903) and Talcott Parsons's subsequent writings on the sociological problem of religion, would have helped to distance the work of Metrovi? and Maffesoli from that of Baudrillard, and allowed them to offer a stronger and more comprehensive defence of the said tradition.     

SELF, IDENTITY, AND DIFFERENCE:

Interesting parallels exist between the thought of George Herbert Mead and some of the writings of contemporary poststructuralists. Both stress the importance of language, the dynamic character of social and cultural life, and the unstable relations of difference. However, where poststructuralists tend to reduce subjectivity and meaning to discourse, Mead sees the subject in behavioral terms and as constituted in a social self. A comparison and contrast of the two approaches reveals limitations of the poststructuralist conception while demonstrating the strengths of Meadian pragmatism and social psychology. Of special importance, Meadian theory implicitly addresses questions of identity and difference, offering a social pragmatic foundation for a discussion of these contemporary themes. The weaknesses of poststructuralism are illustrated by a Meadian critique of the work of Judith Butler, a leading poststructuralist thinker. This critique faults Butler's poststructuralism for lacking an adequate conception of social relations and a notion of self.     

Ilyenkov on Aesthetics: Realism,Imagination, and the End of Art

It is sometimes claimed that Evald Ilyenkov's writings, particularly those on the problem of the ideal, best express the philosophical framework of Russian cultural-historical psychology and activity theory. In this article I consider a neglected part of Ilyenkov's legacy: his work on aesthetics. Ilyenkov's writings on art cast significant light on his views of culture and mind and on the humanistic vision at the center of his philosophy. In 1964, on a rare trip to the West, Ilyenkov visited an exhibition of pop art in Vienna. He was disgusted by what he saw and wrote a scathing critique entitled "Chto tam, v Zazerkal'e?" ("What's there, through the looking glass?"). Does Ilyenkov's antipathy to pop-and, indeed, to so-called modern art in general-show him to be enamored of a narrow, reactionary form of socialist realism? If so, how can this be squared with his reputation as a creative, critical voice within Soviet Marxism? I examine Ilyenkov's other writings on aesthetics in search of a nuanced interpretation of his reaction to pop. I consider his idea that art should serve to cultivate higher forms of perception and his attendant concepts of aesthetic sensibility and imagination, and I explore how these notions contribute to his view of the unity of the cognitive virtues, his hostility to the division of labor, and his ideal of genuine human activity, guided by reason. Such themes are vital constituents of Ilyenkov's humanism, which celebrates free, creative activity as a life principle that must assert itself against the mortifying forces of mechanization and standardization. Although these ideas may not entirely redeem Ilyenkov's hostility to modern art, they reveal his stance to be far more sophisticated than appears at first sight.     

Challenges,Speculations, Risks: Flying With Dragons: Social Constructionism Beyond the Realm of Academia

Postmodernism has had far‐reaching effects on the field of psychology and psychotherapy, allowing us to question truths which were once thought to be infallible. Students in psychotherapy in particular are often excited by the new and dynamic possibilities for practice that arise from postmodernism. However, these new therapists often experience ‘resistance’ when, from their position as students or interns, they try to engage with traditional services, such as psychiatric facilities. This article takes the form of a conversation between a supervisor and a Clinical Psychology Masters student who is attempting to write a thesis that will reflect the spirit of postmodern thinking while at the same time be acceptable to university requirements. The student's thesis is based on her attempt to do postmodern family therapy with the family of a patient diagnosed with schizophrenia. But their dialogue keeps being interrupted by other voices, as characters from the ‘dramatic dialogue’ the student has imagined break into ‘reality’, leaving the reader to ponder what is really going on.     

Freud and Developmental Theory A 21st-Century Look at the Origin Myth or Psychoanalysis

This article traces both Freud's contribution to developmental theory and the major trends in developmental theory since Freud. Although Freud's developmental theorizing has been criticized as outdated scientism, a close examination of his writings reveals a more radical “21st-century” Freud, whose, theoretical approach, to some extent, anticipated the deconstructive and postmodern perspectives of the current psychoanalytic scene. Freud's self-subversive analytic process has been lost in the developmental writings of his classical followers and in the writings of the alternative schools of psychoanalysis that have arisen since. In place of a psychoanalysis of inquiry, these theorists have reinstated a psychoanalysis of “truths,” universalist models of normal and pathological development, ostensibly allied to confirmatory infant observation. Such models can best be understood as psychoanalytic “origin myths,” selected and codified to support the belief system, meanings, and customs immanent in the school of thought they purport to validate.     

A Critique of Max Horkheimer’s <Emphasis Type="Italic">Critique of Instrumental Reason</Emphasis>

I produce a critique of Marx Horkheimer’s book Critique of Instrumental Reason as a way to introduce the concept of pragmatic critical theory. I start by mentioning that C. Wright Mills’s concept of “The Sociological Imagination” has many of the qualities of critical theory while emphasizing its potential for pragmatic solutions to social problems. I discuss some of the qualities of German social theory including its tendency toward over-philosophizing, before going on to discussing this book as well as the work of such scholars as W. I. Thomas and Emile Durkheim who produced morally-relevant social analysis, and especially the work of Max Weber whose exposition on the nature of rationality is used to provide background information that puts the work of Max Horkheimer in broader sociological context. I discuss how fantasies and substitute satisfactions are substitutes for a well-balanced life. I emphasize why Horkheimer and the Frankfurt School in general did not appreciate the American concern for pragmatism, but I nevertheless show the importance of a pragmatic approach to social reform. His critique of nationalism that runs as a theme throughout this book as offering a poor substitute for a sense of community is also pertinent. I end by emphasizing that Horkheimer’s emphasis on authoritarianism as a reaction to modernization, and Christopher Lasch’s emphasis on narcissism as a reaction to modernization, both emphasize negative aspects of their own societies, and learning how to avoid both extremes is a useful lesson to take away from both of their writings.     

Public definitions of crime problems and functionalist processes: a reassessment

La théorie fonctionnaliste permet deux interprétations de ?impact de la criminalité sur ?ordre social. Cet article tentera de les réconcilier. La première interprétation, basée sur les travaux de Durkheim et de Mead, prête un caractère fonctionnel à cet impact. Des travaux plus récents, par contre, mettent ?accent sur la désunion qui résulte de la criminalité. J'utilise ici les données du Vancouver Urban Survey pour analyser pour quels publics sont valables des définitons de crime en tant que problème personnel ou problème public. J'analyse done diverses réponses à la criminalité, qui la définissent alternativement en termes privés ou publics, et je suggère que chaque définition peut être valable pour des segments de la population différentiés. De tels résultats appellent la remise en quesiton des postulats fondamentaux sur lesquels les approches fonctionnalistes reposent. Functionalist theory has provided two distinct interpretations of the implications which crime has for patterns of social order. The first which is derived from the writings of Durkheim and Mead emphasizes the functional character of these implications while more recent viewpoints have stressed their divisive nature. An attempt is made to reconcile these positions through an examination of coping strategies that suggest definitions of crime as a private trouble and as a public issue. Employing data from the Vancouver Urban Survey, the interrelationship between these dimensions is examined and an attempt is made to describe the publics for whom particular definitions of the crime problem are salient. The analysis suggests that both definitions may be correct but for different segments of the population. This resolution, it is argued, may require a reconsideration of the basic assumptions upon which functionalist approaches are predicated.     

Communication,Modernity, and Democracy in Habermas and Dewey

The political culture of the Federal Republic [of Germany] would be worse today if it had not adopted impulses from American political culture during the first postwar decades. The Federal Republic opened itself for the first time to the West without reservations: we adopted the political theory of the Enlightenment, we grasped the pluralism which, first carried by religious sects, molded the political mentality, and we became acquainted with the radical democratic spirit of the American pragmatism of Peirce, Mead, and Dewey. (Jiirgen Habermas 1985a, p. 93)     

Emotions, embodiment and the sensation of society

The study of emotions has attracted an increased amount of attention from mainstream sociologists in recent years, both because of its potential to provide an added dimension to the analysis of such subjects as social conflict, gender inequalities and the organisation of the workplace, and as a result of its relevance to theoretical and methodological debates which have long characterised the discipline. This paper suggests that some of the core questions facing this subject can be interrogated productively by engaging critically with the work of one of the most important ‘founding figures’ of the discipline, Emile Durkheim. What Collins (1988) refers to as the ‘underground wing’ of Durkheim's work has yet to be fully utilised or developed by sociologists concerned with emotions, yet it provides us with a suggestive and provocative means of reconceptualising the gulf that often exists within contemporary work on emotions as malleable and controllable, on the one hand, and that concerned with emotions as intransigent ‘somatic states of being’, on the other. As such, Durkheim's writings constitute an important resource for sociologists concerned with the ongoing project of ‘embodying’ the discipline.     

‘Mungo Everywhere’: How Anglophones Heard Chattel Slavery

This article re-engages with the performance history of the character of Mungo, an enslaved servant from Isaac Bickerstaff and Charles Dibdin's comic opera The Padlock (1768), which premiered at London's Drury Lane Theatre during David Garrick's tenure there. In dialogue with nearly a century of criticism that has misread Mungo as solely a caricature prefiguring the codified racism of the American minstrel show, this article examines contemporary periodicals, libretti, and Jean-Jacques Rousseau's writings on music to posit that the opera's musical representation offered a more nuanced alternative to print's black and white representations of racial and status difference.     

Organizational theory: From classical sociology to the 1970s

Organizations are the fundamental building blocks of modern societies. So it is not surprising that they have always been at the center of sociological research, starting with Marx and Weber. And although Durkheim did not explicitly analyze organizations, his work has clear implications for the study of organizations. We review the insights of these three pioneering sociologists and then discuss ideas about organizations proposed by other scholars, from both management and sociology, from 1910 to the mid‐1970s. Marx, Weber, and Durkheim's theoretical frameworks were tools for understanding the transition to modernity. Marx and Weber saw organizations as sites of class struggle and rationalization, respectively, while Durkheim focused on social cohesion and collective sensemaking, both of which underpin organizations. Later theorists focused more closely on the meso‐level and micro‐level processes that happen within and between organizations. These later theorists emphasized pragmatic concerns of optimizing organizational efficiency and labor productivity (scientific management and human relations theories), processes of affiliation and hierarchy (Simmel), limits to rational decision‐making (the Carnegie School), and environmental conditions that shape organizational processes and outcomes (contingency theories). A companion paper describes the three perspectives (demographic, relational, and cultural) that have dominated sociological research on organizations since the mid‐1970s.     

Durkheim and the Homo Duplex: Anthropocentrism in Sociology

Previous analyses of anthropocentrism in sociological theory primarily attribute the origins of anthropocentrism in sociology to George Herbert Mead. This study addresses anthropocentrism in the influential works of David Émile Durkheim. At the core of Durkheim’s theory is his concept of the homo duplex, an inherent but tentative quality separating humans from all other animals. Durkheim uses the homo duplex as an ontological device, defining humanity as having the unique capacity to create and participate in the social. This collective process permits humans to transcend the profane, or what he observes as the immoral, passionate, animalistic individualism of nonhuman animals, into social solidarity: a realm generating morality and, ultimately, the sacred. This key distinction serves as the basis of all Durkheimian theory. This profound anthropocentrism becomes significant considering the degree of Durkheim’s influence on the field of sociology and the extent of anthropocentrism in sociology as a whole.     

Durkheim's Dilemma: Toward a Sociology of Emergence

The concept of emergence is a central thread uniting Durkheim's theoretical and empirical work, yet this aspect of Durkheim's work has been neglected. I reinterpret Durkheim in light of theories of emergence developed by contemporary philosophers of mind, and I show that Durkheim's writings prefigure many elements of these contemporary theories. Reading Durkheim as an emergentist helps to clarify several difficult and confusing aspects of his work, and reveals a range of unresolved issues. I identify five such issues, and I show how Durkheim's writings on emergence suggest potential responses.     

Integrative Family Therapy With Childhood Chronic Illness: An Ethics of Practice

A challenge for contemporary family therapists is negotiating differences between modern and postmodern frameworks in the practice context. Modernists espouse a systemic metaphor; use evidence‐based and interventive approaches, including strategic, structural‐ or solution‐focused techniques, and believe in the therapist's knowledge, expertise and power to influence individuals or families to change. On the other hand, postmodernists follow a social constructionist, dialogical or narrative paradigm, which identifies the main ingredient of therapy as language, conversation, understanding and the therapist's ‘not knowing’ stance in eliciting a person's expertise and story Yet many practitioners adopt a middle way between these paradigm polarities, one that is less theory‐driven and more pragmatic, flexible, integrative and practice‐based. This is consistent with evidence‐based practice and research demonstrating common factors across all therapies. The value of preserving systemic thinking in family therapy is recognised while reaching forward to a postmodern social constructionist and dialogical approach. The article describes this integrative stance in family therapy as paramodern based on an ethics of practice. This is illustrated by a detailed case study of integrative family therapy, which addresses anxiety, anger and sleeping issues associated with a chronic childhood illness called Perthe's disease.