A happy medium: The sociology of Charles Horton Cooley

The career, teaching, and writing of Charles Horton Cooley (1864–1929), sociologist at the University of Michigan, show that a middle ground between broadly integrative, general knowledge and specialized knowledge prevailed well into the early twentieth century, both at the level of professional social science and within the modern university curriculum. Cooley's social science rested upon introspection and the study of art and literature, and he eschewed the drift of social science toward behaviorism and quantification. As a university professor, he conceived of specialized knowledge within the context of general culture, not in opposition to it.     

H. Richard Niebuhr's Reading of George Herbert Mead: Correcting,Completing, and Looking Ahead

In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self‐constitutive through Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations.     

Don't look but think: Imaginary scenarios in Wittgenstein's later philosophy

David Bloor has claimed that Wittgenstein is best read as offering the beginnings of a sociological theory of knowledge, despite Wittgenstein's reluctance to view his work this way. This leads him to dismiss Wittgenstein's many self‐characterizations as mere ‘prejudice’. In doing so, however, Bloor misses the import of Wittgenstein's work as a ‘grammatical investigation’. The problems inherent in Bloor's interpretative approach can be discerned in his attitude toward Wittgenstein's use of imaginary scenarios: he demands that they be replaced by real natural history and real ethnography. This demand is misplaced. The very self‐characterizations Bloor dismisses show how imaginary scenarios have a place in his philosophical project simply by being imagined. Three examples are examined and presented in such a way as to make Bloor's demand for replacement increasingly more difficult to comprehend: while in the first case, the demand seems simply beside the point, in the second and third cases, it becomes difficult to say just what would count as replacements. Wittgenstein's imaginary scenarios are thus best read not as suggestions for further empirical research, but as devices to aid in recovering the naturalness and familiarity of our concepts, which is precisely what one would expect from them as part of a grammatical investigation.     

Society,self, and mind in moral philosophy: The scottish moralists as precursors of symbolic interactionism

Many of the concepts central to symbolic interactionism were anticipated by the eighteenth century Scottish moralists. The symbolic-interactionist and Scottish moralist orientations both hold that society alone engenders uniquely human qualities, self arises through sympathetic interaction, and mind and self reconstruct their environments. George H. Mead's conception of thought as internal dialogue between the “I” and “me” aspects of the self and his notion of the “generalized other” were foreshadowed by some of the Scottish moralists, particularly Adam Smith. These schools differ, though, in their treatments of emotion, communication, political structures, and the origin of sympathy.     

Reflective Self‐Control in Self‐Control Scholarship: A Peircean Analysis

Vosgerau, Scopelliti, and Huh (this issue) present an important critique of much self‐control research, highlighting some of the ways that our customary operationalizations and methods may have created more confusion than clarity. Their insights, rooted in past literature and new data, offer recommendations that will undoubtedly help us improve our research in consumption self‐control. In this commentary, I frame their work using the thought of Charles Sanders Peirce, a philosopher, mathematician, and logician whose frustration with the management of the self‐control construct and subsequent revision parallels Vosgerau et al's in many ways. Further, his thought proposes that their thought traces the boundary of another type of self‐control problem, which I'll refer to as “reflective self‐control.” Taking together consumption self‐control and reflective self‐control, we're able to address a wide range of human experiences and connect self‐control to ethics, consistent with a long tradition bridging the two. Perhaps most importantly, though, a Peircean analysis suggests that Vosgerau et al's paper—whether we agree or disagree with its conclusions—exemplifies the kind of scholarly self‐control we need to display to make scientific progress, regardless of our specific domain of study.     

I. Frege and the rise of analytic philosophy∗

Since the beginning of the ‘eighties of the present century, a circle of relatively young American sociologists who are followers of Jeffrey Alexander are making energetic and spectacular efforts to supply sociology with a uniform and comprehensive theoretical framework by continuing Talcott Parsons' lifework. The present article is an appreciation of Alexander's achievements in the justification of a general sociological theory (especially a theory of action and social order) while pointing to objections that can be raised against the character of his theory. A scrutiny of Alexander's metatheoretical deliberations and of his interpretations of sociological classics such as Marx, Durkheim, Weber, and Parsons reveals that Alexander's metatheoretical frame is not flexible enough to actually reconstruct the problem situation of the classics. Pointers are given toward a theory of action that is not subject to the antinomy of utilitarianism and normativism, so that it is more adequate and appropriate to the heritage of the sociological classics, both from a theoretical and an interpretative angle.     

The Effects of Intimacy and Target Sex on Direct Aggression: Further Evidence

The effects on aggression of target sex and relationship with the target were investigated using self‐report data. One hundred and seventy‐four participants (115 female) reported on acts of direct aggression in the last 2 years toward intimate partners, known and unknown same‐sex targets, and known and unknown opposite‐sex targets. Women's self‐reported aggression was higher toward partners than other targets, replicating previous findings regarding women's intimate partner aggression. Women's aggression was consistently higher toward same‐sex than opposite‐sex targets, but the effect of knowing the target was inconsistent. Men's self‐reported aggression was more frequent toward same‐sex than opposite‐sex targets—including intimate partners—and more frequent toward known than unknown targets. Results are discussed with reference to a partner‐specific reduction in women's fear, and sex differences in threshold for classifying someone as “known well.” Limitations of the present sample and suggestions for future work are discussed. Aggr. Behav. 38:272‐280, 2012. © 2012 Wiley Periodicals, Inc.     

Multiple intelligences and the therapeutic alliance: Incorporating multiple intelligence theory and practice into counselling

Many of the main theoretical traditions in the sociology of the emotions have limitations in their explanations of the institutionalized styles of emotional work, of the menu of emotions available to be felt in particular settings, and of the causal processes by which particular emotions are elicited in those settings. A promising way forward is to apply neo-Durkheimian institutional theory, which also overcomes some of the limitations of Durkheim's own theory of the emotions. Central to this approach is the distinguishing of affect styles and the identification of styles of social organization that elicit these affect styles. The theory puts great weight on ritual, understood in the post-Goffman sense which encompasses quotidian everyday forms as well as grand public ceremonial, as the principal causal process by which forms of social organization produce certain emotions and styles of managing those emotions within ‘affect styles’. The latent social function, in this tradition, of the elicitation of affect is to be understood in terms of the conflictual and rival mobilization of accountability. The theory meets, the article argues, the four key criteria by which sociological theories of affect should be judged.     

Intersubjective Distinctions: Subjects and Persons,Recognitions and Breakdowns: Commentary on Paper by Gerhardt,Sweetnam, and Borton

This paper on Bollas is part 2 of a series presenting the work of three contemporary theorists whose ideas are associated with the intersubjective turn in psychoanalysis. Part 1, on Benjamin, appeared in an earlier issue of Psychoanalytic Dialogues (Vol. 10, No. 1); Part 3, on Ehrenberg, will appear in a subsequent issue. The present paper presents the work of Christopher Bollas and attempts to show how his ideas have evolved in a more intersubjective direction over time without losing touch with what is paradigmatically psychoanalytic. Although our own authorial positioning is never quite declared, as our intention was to write a representational text characterizing Bollas's thinking regarding the issue of intersubjectivity, we have come to realize the unannounced selectivity of our interpretive position or biases—biases that never quite speak their name yet, as in all unnamed/disclaimed actions, exert their influence throughout. Not surprising for a paper on the intersubjective turn. Nevertheless, it should be noted that our intent was to foreground Bollas's theorizing as related to the intersubjective turn in its own right—indeed, to get lost in the dense foliage of his rich and generous theoretical-clinical thinking, as he in turn gets lost in the underground maze of his patient's inner world. What should be stated from the outset is that the tradition of cosmopolitan humanistic learning can be heard like the overtones of a gorgeous chord throughout all of Bollas's deeply thoughtful work and illustrates the layerings of self resounding in the conscious-unconscious psyche. Indeed, Bollas serves as one of the most creative interlocutors of unconscious processes, superbly adequate to the task of sleuthing the twists and turns of the unconscious as lived out through the self's idiomatic ways of being in the world.     

ACTIONS AS THE TIES THAT BIND Love, Praxis, and Community in the Thought of Gustavo Gutiérrez

Gustavo Gutiérrez develops an account of human action or praxis that I—borrowing the language of Charles Taylor—label expressivist. Human action must be understood as expressing an underlying potential or impulse that only becomes real through expression in action. Gutiérrez's expressivism is fundamental to his view of the relationship between faith and love, his notion of three dimensions of liberation/salvation, and his understanding of the fundamental option as a yes or no in response to grace. Moreover, it supports a valuable approach to community as defined more by shared actions than a shared tradition or narrative. The final section briefly indicates two limitations to Gutiérrez's vision—especially with regard to the conception of community—and suggests the direction that a constructive appropriation of his thought might take.     

Spiritual Leadership,Follower Mediators,and Organizational Outcomes: Evidence From Three Industries Across Two Major Chinese Societies1

Spiritual leadership process was investigated across 2 major Chinese societies (China and Taiwan) and 3 major Chinese industries (manufacturing, financial/banking, and retailing service industries). The leader's factors of spiritual leadership, vision, hope/faith, and altruistic love by Fry (2003 ) were found to be mediated by 3 types of follower's factors to influence organizational outcomes; namely, (a) employee spiritual attribute toward work—meaning/calling; (b) employee spiritual attribute toward organization/team—membership; and (c) employee spiritual attribute toward inner self—self‐esteem and self‐efficacy. The inner‐self aspect of spirituality was found, over and above the other 2 types of follower's factors, to impact on the organizational outcomes, including self‐career management behavior and productivity. This pattern was consistent across all Chinese samples and industries.     

Can power be self‐legitimating? Political realism in Hobbes,Weber, and Williams

Political realists seek to provide an alternative to accounts of political legitimacy that are based on moral standards. In this endeavor, they face the challenge of how to interpret the maxim that power cannot be self‐legitimating. In this paper, we argue that work by Bernard Williams sheds light on the possible answers to this challenge. While Williams aligns himself with the realist tradition, his account of legitimacy contains an implicit critique of political realism. This is evident, we show, in his rejections of the views of Thomas Hobbes and Max Weber. Williams is not satisfied with Hobbes because he conflates legitimacy and political order, eliminating space for criticizing power. Weber's view, however, offers a non‐moralist standard of legitimacy that has critical purchase. This critical purchase emerges from the demands made on rulers to uphold the values that underlie their legitimation, combined with the ethic of responsibility. The resulting grounds for criticism are thus consistent with the maxim that power cannot be self‐legitimating—the very maxim that Williams puts at the heart of his realism. By showing that Williams's partial rejection of Hobbes and Weber cannot be sustained only on realist grounds, our analysis clarifies the limits of political realism.     

Reflections from a damaged discipline: Adorno,religious radio,and the critique of historical reason

The Psychological Techniques of Martin Luther Thomas' Radio Addresses (Adorno, 2000) echoes Adorno's analogous critique of the culture industry by detecting an ideological effect, prior to any given content, intrinsic to the form of radio religion. Notwithstanding the text's narrowness, I argue that Adorno's analysis of Thomas' ‘fait accompli technique’—presenting claims as previously established certainties—was both typical of his work and insightful for issues in cultural criticism. First, it refused subjectivist reductions of sociological effects to false consciousness. Second, it warned that historicism runs the risk of repeating the fait accompli when it treats what exists empirically as the only possible reality, or when it treats empirical givens as representatives of a future redemption. I argue that Adorno's dismissal of religious radio was consistent with his critique of positivism, and that the Thomas study models an historicist methodology that refuses, against its own logic, to reduce otherness to its own categories.     

AQUINAS'S ARGUMENT AGAINST SELF-HATRED

Aquinas's argument against the possibility of genuine self‐hatred runs counter to modern intuitions about self‐hatred as an explanatorily central notion in psychology, and as an effect of alienation. Aquinas's argument does not deny that persons experience hatred for themselves. It can be read either as the claim that the self‐hater mistakes what she feels toward herself as hatred, or that, though she hates what she believes is her “self,” she actually hates only traits of herself. I argue that the argument fails on both readings. The first reading entails that all passions are really self‐love, and so is incompatible with Aquinas's own “cognitivist” view of what it is that distinguishes specific passions in experience. The second reading entails that persons have no phenomenal access to “self,” rendering self‐reference—how it is that the self can be an intentional object of conscious mental states—a mystery. Augustine's claim, which Aquinas accepts on authority, that all sin originates in inordinate self‐love seems to entail the impossibility of genuine self‐hatred because both thinkers fail to distinguish between two distinct forms of self‐love: amor concupiscentiae and amor benevolentiae.     

ANALYTIC MIND USE AND INTERPSYCHIC COMMUNICATION: DRIVING FORCE IN ANALYTIC TECHNIQUE,PATHWAY TO UNCONSCIOUS MENTAL LIFE

Developed from established psychoanalytic knowledge among different psychoanalytic cultures concerning unconscious interpsychic communication, analysts' use of their receptive mental experience—their analytic mind use, including the somatic, unconscious, and less accessible derivatives—represents a significant investigative road to patients' unconscious mental life, particularly with poorly symbolized mental states. The author expands upon this tradition, exploring what happens when patients unconsciously experience and identify with the analyst's psychic functioning. The technical implications of the analyst's “instrument” are described, including the analyst's ego regression, creation of inner space, taking mind as object, bearing uncertainty and intense affect, and self‐analysis. Brief case vignettes illustrate the structure and obstacles to this work.     

JAPANESE AMERICAN WARTIME EXPERIENCE,TAMOTSU SHIBUTANI AND METHODOLOGICAL INNOVATION, 1942–1978

A case study of how wartime internment reverberated in the life and work of Japanese American intellectuals, this essay discusses the career and interests of Tamotsu Shibutani, a sociologist who began his training as part of Dorothy Swaine Thomas’ Japanese American Evacuation and Resettlement Study (JERS). Though recent scholarship has noted some of the ethical problems that attended the use of Japanese American participant observers during the war, this essay concentrates instead on how interned intellectuals responded to their double role of both researcher (and intellectual) and object of study. I argue that in the case of Shibutani, his circumstances and identity shaped his scholarship, both as an academic endeavor and a political project. By tracking Shibutani's postwar scholarly activities, I show that his wartime experiences—as an internee, military officer, and participant‐observer—reverberated in his sociological publications long after the war's end.     

Augustine and Descartes: an Overlooked Chapter in the Story of Modern Origins

This essay is intended as a corrective to contemporary accounts of the Cartesian origins of modernity and Augustine's relationship to them. The essay examines the relationship between Augustine's trinitarian theology and his doctrine of grace in order to situate his understanding of the self and the will within the context of the trinitarian beauty manifest in Christ. Then tracing the development of an alternative tradition, from the Pelagian controversy through some features of Christian asceticism, the essay contends that Descartes’res cogitans derives fundamentally not from Augustinian interiority, but from a Stoicism, derived from this tradition and from the Neo‐stoic revival of the Renaissance, which Augustine had once opposed in the name of Christ and the Trinity.     

Existentialism And The Environment

This article examines the possible contributions the existentialist tradition might make to environmentalism. I note, first, that Martin Heidegger is a questionable ally, both because his relationship to technology is ambiguous, while his affiliations with the Nazis were not. But the larger existentialist tradition is valuable for the environmental movement because it opens up a field of possibilities for human creativity. Sartre serves as exemplary for the way he struggled with the dialectic between individual autonomy in his early philosophy of freedom, and the needs of the collective as he confronted them in his later turn toward Marxism. But the demands of the collective are more reasonably confronted in the larger legacy of Hegel than in the more limited form they took in Sartre's Marxism. The article concludes that Sartre's struggles can be enlightening to those of us who now seek the joyful wisdom of existential freedom for the individual even as we confront the demands that environmental degradation will place on the collective.