George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility of this isolated actor’s perceiving other actors in their (...) existence, their concreteness, and the motives for their behavior. I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for an interpretative sociology. (shrink)

This paper addresses the problem of reflexivity in modern social inquiry in general and in sociology in particular. This problem is inherited from Weber''s very conception of sociology, is transformed by phenomenology and ethnomethodology, deepened by the linguistic turn of hermeneutics and Wittgenstein''s later philosophy, and has been the central concern of the work of Alan Blum and Peter McHugh. The issues and spectres raised by reflexivity are methodological arbitrariness, the need to take responsibility for one''s own talk (...) (and the cultural assumptions embedded in talk) and, finally, the deep fear of nihilism – the sense that with regard to inquiry (along with everything else in the world) nothing matters. As such, reflexivity raises the most fundamental issue that can be raised for modern social inquiry. Through an oriented interpretation of the work of Blum and McHugh and other contemporary social theorists (particularly Gadamer and Arendt), this paper works through what a dialectical engagement with these issues look like. (shrink)

A brief and selective conceptual glance at the history of sociological foundation shows that a certain assumption about the `ultimate referentiality' of society has been at the heart of sociology. The late modern responses to, and reactions against, foundationalism in various schools in the human and social sciences provide a springboard for a new beginning in sociological inquiry. Drawing on radical phenomenology and postmetaphysical hermeneutical philosophy, this article summons attention to the concept of ultimate referentiality as the point of (...) moorage that supposedly secures our theoretical postulates in a presumed locus in the `real' — namely, `society'. Given our late modern crisis of metaphysical claims about ultimate foundations, the article makes an invitation to an interpretative sociological renewal with an acute sensitivity toward praxis. The article provisionally makes a number of suggestions with respect to the modes of sociological practice that would render the discipline attuned to our age. (shrink)

In this important and stylish book, Michel Maffesoli argues that it is impossible to reduce knowledge to a conception of science inherited from the nineteenth century. Instead, he argues, we must go beyond intellectual conformities based on limited and archaic moral or political foundations. This approach emphasizes the growing importance of information and communication in modern societies. Maffesoli suggests that sociologists have too often succumbed to the "positivist fascination" of analytical formalism and dualistic thinking. Rather than viewing society as a (...) finished product, he develops an approach which seeks to analyse, in all their nuances and contradictions, the new forms of social life - particularly everyday life - which are beginning to emerge in the late twentieth century. A timely contribution to current debates, Ordinary Knowledge will be welcomed by students and researchers in sociology and social theory. (shrink)

Sociology has been often defined as a science of "social relations". The aim of this article is to contribute to the clarification of this concept. I take into account only two classic analytical sociologies — those developed by Max Weber and by Florian Znaniecki. These sociologies seem to me only partly useful for the analysis of macroscale (ethnic, racial, industrial, and international) problems. They refer to human individual interactions within social collectivities, and not between them. If we follow expressis (...) verbis the individualistic aspects of Weber's model and the analytical aspects of Znaniecki's theory, it would be difficult to base empirical investigations of social relations. The situation changes when we depart from the classics' ways of construction of the concepts of social relation and concentrate on the implication of the concept presented by the same authors. Fortunately, the research practices of both scholars encourage us to abandon a literal interpretation of their models. They present a variety of interesting typologies of social relations and social objects between which these relations can exist. (shrink)

William James' Varieties of Religious Experience was published in 1902, and translated into German in 1907. This essay explores the develop ment of Max Weber's investigations into human psychology and forms of religious life, arguing that James' work had a lasting impact on Max Weber and coloured the development of his 'sociological' investi gations.

Provides invaluable information about one of the most significant yet least understood new religious movements of the twentieth century.

J.C. Nyíri’s work is well-known for his interpretation of Wittgenstein as a conservative thinker. Nevertheless, his reading of Wittgenstein is only one strand, even if presumably the most influential one, in his general interpretation of Austro-Hungarian philosophy. Therefore his reading of Wittgenstein is best understood if viewed as part of a complex, sociologically inspired picture of Austrian philosophy. In this introductory essay I present Nyíri’s work as an exercise in the sociology of philosophical knowledge, broadly understood, and provide a (...) unified view on his attempt by exploring its various strands. (shrink)

In this paper I explore the sociological study of emotion, contrasting constructionist and psychoanalytic accounts of envy as an emotion. I seek not to contra each vis-à-vis the other but to establish some kind of synthesis in a psychoanalytic sociology of emotion. I argue that although the constructionist approach to emotion gives us valuable insights into the social and moral dimensions of human encounters, it is unable to address the level of emotional intensity found for example in murderous rage (...) against ethnic groups, or the emotional and often self destructive elements of terrorism. Psychoanalytic ideas do engage with these dynamics, and as such, a theory that synthesises both the social construction of reality and the psychodynamics of social life is necessary if we are to engage with these destructive emotions. (shrink)

This article examines the interpretive dimensions of human action. Although it takes the reflexive sociology of Pierre Bourdieu as its starting point, the article attempts to develop a more robust hermeneutical account of the reflexivity of social actors and those who study them than Bourdieu himself has considered. It is argued that interpretation is best understood not as the homologous expression of inculcated structures but rather as context-sensitive and reflexively context-transforming action—or what the author wishes to characterize, respectively, (...) as first- and second-order thematizations of embeddedness. The article concludes by contrasting the author's position with the thick description of Clifford Geertz. (shrink)

First published in 1980, this book examines the nature of sociological explanation. The tactics of interpretive sociology have often remained obscure because of confusion over the nature of the evidence for interpretation and the nature of decisions among alternative interpretations. In providing an account of the problem of interpretive sociological claims, the author argues that there is rationality to interpretation. He also presents a fresh view of the relationship between qualitative and statistical claims and shows their complementary (...) character. Dr. Turner's lucid and comprehensive analysis breaks new ground in its fundamental re-examination of the conceptual basis for “explaining” social behaviour. By its call for more rigourous conceptual sophistication in attempted explanations of social behaviour, this book will stimulate controversy and lively discussion among sociologists. (shrink)

The purpose of the article is to identify, analyze and summarize the main theological and sociological approaches to the study of the latest trends of the Western Protestant theological inquiry that takes into account the condition of postmodernity, based on the study of the researches of the Emerging church. As a methodological foundation of the research it is employed the interdisciplinary approach, as well as the comparative method, which gives the researcher the opportunity to fully consider the theological and socio-cultural (...) features of Emerging Church. Scientific novelty. As follows from the analysis, there are various theological and sociological interpretations of the church. In particular, the phenomenon of post-modern religiosity is interpreted as a form of protest against the traditional evangelical Protestantism, as the movement of cultural and religious criticism, whose identity is formed by the deconstruction of narratives and discourses of traditional evangelical Christianity, as the autonomous Protestant tradition that applies postmodern forms of knowledge for rethinking of the Christian faith. Conclusions. A new phenomenon of Western Christianity has caused intense debate in the scientific and especially theological environment. Despite the availability of a wide range of interpretations of the new movement, the researchers acknowledge its religious innovative meaning, recognizing the potential of the Emerging Church to actualize the process of transformation of traditional institutions and practices of Protestantism so that it again would be able to enter into dialogue with society in a new socio-cultural situation. (shrink)

Collins provides a grand theory that unifies all forms of human violence occurring in face-to-face situations, ranging from spousal abuse to medieval warfare. Laitin appreciates Collins's microscopic analysis of diverse data but points to important shortcomings in the theory, especially Collins's metaphoric explanations that are not testable. Here Collins's theory is merged with an existing biosocial model of dominance, replacing the metaphors with tangible, measurable hormonal mechanisms.

I will demonstrate how religious change repeatedly confronts the sociology of religion with new problems of interpretation and explanation. In the first part (I), I will take a closer look at these problems at a macro sociological level. In doing so, I will provide a brief historical outline and link this to the respective problems of interpretation and explanation. This historical development allows us to discuss the various explanatory models. In the second part (II), I will take a different (...) perspective and switch to the micro sociological level. I will show how responding to the question of meaning is still possible in secular societies, where the answers handed down by religious traditions are no longer accepted as a matter of course. In this part, I will take up the problems of explanation previously outlined and trace in particular the transformation of church-based religion into subjective forms of religiosity. My paper focuses on the following questions: How are social developments and religious change interwoven? How do theories in the sociology of religion explain religious change? What does social modernization and functional differentiation mean for the individual? What effects does modernity have on religion and in particular on the religiosity of individuals? (shrink)

For the past fifty years anxiety over naturalism has driven debates in social theory. One side sees social science as another kind of natural science, while the other rejects the possibility of objective and explanatory knowledge. _Interpretation and Social Knowledge_ suggests a different route, offering a way forward for an antinaturalist sociology that overcomes the opposition between interpretation and explanation and uses theory to build concrete, historically specific causal explanations of social phenomena.

Sociology emerged in the course of Western modernization; its major classical-era statements are preoccupied with modernity and its impact on national societies. After decolonization, ‘Third World’ modernization paved the way for the notion of globalization. The sociology of globalization is a current specialty within US and European sociological associations. The promise of global sociology has been on the agenda of the International Sociological Association since at least 1990. At a deeper level, global sociology requires un-thinking the (...) role of core concepts such as modernity or religion or society vis-à-vis their Western origins. Global Studies and post-colonial sociology, two of the most widely known research fields claiming global intent, are examined with respect to whether they provide adequate conceptual resources for global sociology. While the research agendas of both offer promising insights, inquiry suggests that both suffer from important drawbacks. The sociological tradition is now facing an impasse; fragmentation may persist, but other possibilities also exist. No grand solution is perhaps possible. A truly global sociology may eventually emerge from the original interpretations that develop from non-Western historical paths. (shrink)

This article argues that many situations in social life can be analyzed by their requirement for the justification of action. It is in particular in situations of dispute that a need arises to explicate the grounds on which responsibility for errors is distributed and on which new agreement can be reached. Since a plurality of mutually incompatible modes of justification exists, disputes can be understood as disagreements either about whether the accepted rule of justification has not been violated or about (...) which mode of justification to apply at all. The article develops a grammar of such modes of justification, called orders of worth (grandeur), and argues that the human capacity for criticism becomes visible in the daily occurrence of disputes over criteria for justification. At the same time, it is underlined that not all social situations can be interpreted with the help of such a sense of justice, which resides on a notion of equivalence. Regimes of love, of violence or of familiarity are systematically distinct from regimes of justification. (shrink)

The acclaimed American sociologist and cultural philosopher Philip Rieff gained great academic prestige with his thesis on the emergence of 'Psychological Man' in western culture and with his classic book, Freud: The Mind of the Moralist, published in 1959. In this work and the later The Triumph of the Therapeutic (1966) he not only offered a highly original interpretation of the work of Sigmund Freud, but critically evaluated the enormous influence of psychotherapeutic thinking on Western culture. However, Rieff's later work (...) on the theory of culture did not garner the same attention, and his most recent writings have received very little critical engagement. In Sociology and the Sacred, Antonius A.W. Zondervan sets out to remedy this neglect, arguing that Rieff's work is ripe for intellectual reconsideration. (shrink)

The aim of this article is to assess Arnason’s civilizational theory and methodology and their application to non-Western civilizations from a historical-comparative sociological perspective. Although civilizational analysis and historical sociology as historical-comparative orientations in sociology are closely connected, civilizational analysis concentrates particularly on the macro-history of civilizations, whereas historical-comparative sociology (particularly in its American variety) is orientated rather to a meso- and micro-analytical foundation of societal developments and therefore is more time- and context-sensitive. From such a perspective, (...) the article reconstructs, first, Arnason’s theoretical and methodological approach to civilizational analysis and discusses his contribution to the civilizational origins and dynamics of the West as a measuring rod for non-European societies. Second, it then assesses Arnason’s two major exemplary civilizational studies: the Soviet model in Russia, Eastern Europe and the non-European world as well as the Japanese civilization in the broader East Asian civilizational context. The article concludes with a critical summary of Arnason’s highly innovative approach from the vantage point of a recently developing global orientation in historical and comparative sociology. (shrink)

Develops an interpretation of Marx's work as the basis of a critique of both orthodox Marxism and of both modern economics and sociology. The core of this book is an analysis of Marx's theory of alienated labour as the basis of Marx's critique of liberal social theory. This leads to both an original interpretation of Marx's work and to the liberal foundations of the subjects of economics and sociology. This critique is developed through an account of revolution, and (...) of the parallel revolution in sociology carried through by Max Weber. The conclusion relates the critique to the subsequent developments in both Marxism and sociology. (shrink)

Much has been written in the last decade about how we should understand the value of the sociology of bioethics. Increasingly the value of the sociology of bioethics is interpreted by its advocates directly in terms of its relationship to bioethics. It is claimed that the sociology of bioethics (and related disciplinary approaches) should be seen as an important component of work in bioethics. In this paper we wish to examine whether, and how, the sociology of (...) bioethics can be defended as a valid and justified research activity, in the context of debates about the nature of bioethics. We begin by presenting and arguing for an account of bioethics that does justice to the content of the field, the range of questions that belong within this field, and the justificatory standards (and methodological orientations) that can provide convincing answers to these questions. We then consider the role of sociology in bioethics and show how and under what conditions it can contribute to answering questions within bioethics. In the final section, we return to the sociology of bioethics to show that it can make only a limited contribution to the field. (shrink)

The subject of this study is the participants in artificial sociality (humans and artificial intelligence (AI) tools) and communication between them. The first section analyses (using Luhmann’s methodology) communication as the basis of sociality. The second section shows how AI tools became social technologies in the framework of artificial sociality. The third section describes experimental communication between authors and AI tools (the case of ChatGPT). For the first time in the Baltic countries, the authors examined sociological, humanitarian, natural and technological (...) aspects of the functioning AI tools, which participate in creation of a new social reality for human society – artificial sociality. (shrink)

Little is known about the world’s first sociological society, Émile Littré’s Société de Sociologie (1872—4). This article, based on prosopographic research, offers an interpretation of the foundation, political-intellectual orientation and early demise of the society. As indicated by recruitment and texts by its founding members, the Société de Sociologie was in fact conceived more as a political club than a learned society. Guided in this by Littré’s heterodox positivism and the redefinition of sociology he proposed around 1870, the Société (...) de Sociologie was intended first and foremost to accompany intellectually the political changes that Littré considered imperative in the early years of the Third Republic (1870— 1940). This expectation found little echo among the members of the society, and it seems possible that Littré himself and his closest associates were the ones to interrupt the society’s meetings. Some of its members’ general studies on the status of the social sciences and their main divisions were continued in the framework of the journal La Philosophie positive (1867—83), but the authors most committed to those studies were on the margins of the Littré network. Neither the dominant positivist republicanism, centered around Littré and Dubost, nor the general sociology of the more peripheral members of the network (Mesmer, Roberty, Vitry) represented an important intellectual contribution to the formation of academic sociology in France. Given that the Société de Sociologie did contribute to diffuse the project of a sociological science and developed forms of sociology coherent enough to be rejected by the pioneers of university sociology, the group constitutes a significant case of failure in the history of the discipline. (shrink)

In this article I consider the normative and axiological dimension of Simmel’s thought. Building on previous interpretations, I argue that although Simmel cannot be interpreted as a systematic normative theorist, the issue of values and the normative standpoint can nevertheless be traced in various aspects of his multifarious work. This interpretive turn attempts to link Simmel’s obscure theory of value with his epistemological relationism. Relationism may offer a counterweight to Simmel’s value-pluralism, since it points to normative elements (e.g. internal (...) teleology, justice) that can contribute to the reconciliation between incommensurablity of forms and totality. Axiological and normative concerns (of a Hegelian source) survive also in his metaphysics of life, pointing beyond a merely Bergsonian and conservative Lebensphilosophie. I conclude with some thoughts on how this normative rethinking of Simmel’s thought can contribute towards more adequate appreciations of Simmel’s overall theory. (shrink)

In this article, I present a sociological approach to the problem of meaningful work that dwells on its broad social and cultural sources, as opposed to the focus on subjective and organizational factors currently prevailing in the field. Specifically, I consider two sociological perspectives, those of community and autonomy, as important conceptual tools for understanding the ambivalent character of modern culture in providing individuals with a sense of meaningfulness of their activities. I also review some of the existing research on (...) meaningful work and interpret it through this conceptual distinction, both to show the latter’s relevance for the field and to identify the gaps it might help fill. As a result, based on the sociological perspectives, I propose a general conceptual model and discuss five directions to further advance the theoretical comprehension of meaningful work, and I suggest some implications of these perspectives for normative business ethics. (shrink)