Grounding and anchoring: on the structure of Epstein’s social ontology

Brian Epstein’s The Ant Trap is a praiseworthy addition to literature on social ontology and the philosophy of social sciences. Its central aim is to challenge received views about the social world – views with which social scientists and philosophers have aimed to answer questions about the nature of social science and about those things that social sciences aim to model and explain, like social facts, objects and phenomena. The received views that Epstein critiques deal with these issues in an overly people-centered manner. After all, even though social facts and phenomena clearly involve individual people arranged in certain ways, we must still spell out how people are involved in social facts and phenomena. There are many metaphysical questions about social properties, relations, dependence, constitution, causation, and facts that cannot be answered (for instance) just be looking at individual people alone. In order to answer questions about (e.g.) how one social entity depends for its existence on another, we need different metaphysical tools. Epstein thus holds that social ontological explanations would greatly benefit from making use of the theoretical toolkit that contemporary analytical metaphysics has to offer. He focuses specifically on two metaphysical instruments: grounding and anchoring. This paper examines Epstein’s understanding and use of these tools. I contend that Epstein is exactly right to say that contemporary metaphysics contains many theoretical instruments that can be fruitfully applied to social ontological analyses. However, I am unconvinced that Epstein’s tools achieve what they set out to do. In particular, I will address two issues: (1) How is grounding for Epstein meant to work? (2) Is anchoring distinct from grounding, and a relation that we need in social ontology?     

Webers Idealtypus Als Methode Zur Bestimmung Des Begriffsinhaltes Theoretischer Begriffe in Den Kulturwissenschaften

Weber's Ideal Type as a Method of Forming the Content of Theoretical Concepts in Social Sciences}. Max Weber introduced the ideal type as the specific method of concept formation in social sciences. But the ideal type is not established in social research. Instead, authors in philosophy of science until today try to reconstruct and interpret what Weber said about ideal types as well as what might be their importance in Weber's social theory. The thesis of the following paper is that the difficulties in understanding Weber's ideal types are linked with Weber's intensional logic of concept formation. The thesis is defended in three steps. The first step deals with Weber's understanding of what is a scientific question in cultural sciences. Secondly Weber's critical arguments against positivism, hegelianism and historism are worked out. Thirdly, Weber's method of concept formation is reconstructed.     

Twelve Frequently Asked Questions About Growth Curve Modeling

Longitudinal data analysis has long played a significant role in empirical research within the developmental sciences. The past decade has given rise to a host of new and exciting analytic methods for studying between-person differences in within-person change. These methods are broadly organized under the term growth curve models. The historical lines of development leading to current growth models span multiple disciplines within both the social and statistical sciences, and this in turn makes it challenging for developmental researchers to gain a broader understanding of the current state of this literature. To help address this challenge, the authors pose 12 questions that frequently arise in growth curve modeling, particularly in applications within developmental psychology. They provide concise and nontechnical responses to each question and make specific recommendations for further readings.     

SSSR Presidential Address Public Religions and the Postsecular: Critical Reflections

The term “postsecular” is proliferating in the writings of scholars working in the humanities and social sciences. This article assesses the variety of meanings attributed to the term, groups them in six clusters of ideas, and raises questions about the tensions that exist between some of its different meanings. Taking the central idea that religions enjoy relatively high visibility in the public sphere of postsecular societies, the article then considers how well this applies to the case of Britain. It argues that the visibility of religion in Britain's public sphere—far from being postsecular in any of the current meanings of the term—is actually associated with the state's “interpellation” of selected religions as partners in the delivery of public policies for managing diversity, combating inequality, and promoting social enterprise.     

Facing the risk of upward mobility: Performance-avoidance goals and social class among high-school students

ABSTRACT

Recent research has shown that lower social class students are more likely to endorse performance-avoidance goals (i.e., the fear of performing poorly) than higher-class students, particularly in situations of success. The purpose of the present research is, first, to test the upward mobility process as a moderator of the link between social class and performance-avoidance goal endorsement. The second aim is to document the further impact of this process on academic performance. Two hundred and fifteen high school students (M _age = 17.40, SD = 0.69) participated in the experiment. Half of them were randomly assigned to a “mobility salience” condition where they completed a mobility perception scale; while the other half completed a neutral scale. Then, they answered performance-avoidance goal items and solved mathematics, physics and life and earth sciences exercises. Results indicated that the salience of the mobility process increased the effect of social class on both performance-avoidance goal endorsement and mathematic performance. In addition, performance-avoidance goals appeared to be a mediator of the interaction effect between social class and the salience of the mobility process on mathematics performance. No such findings were obtained for physics and life and earth sciences. Taken together, these results support the idea that the prospect of experiencing mobility may be one of the mechanisms behind the difficulties encountered by lower-class students in an academic context.     

More on understanding in the social sciences

A central mistake in Rolf Gruner's recent article on understanding in the socia sciences in ferreted out, and consideration of it is used both to analyse Gruner's interpretation of understanding and to sketch a more adequate interpretation. The mistake is in distinguishing meanings and facts. The analysis suggests that Gruner was forced to see understanding both as a special kind of explanation and at the same time as no explanation. The sketch offers a distinction of three senses of ‘understanding’ — as identification of a certain kind of subject matter, as explanation of it, and as a subjective feeling consequent upon such explanation.     

The kotel: Toward an ethnographic portrait

An ethnographic portrait of the ‘Western Wall’ (kotel) in Jerusalem, is presented. The kotel is viewed as a pilgrimage site, a ‘place of memory’, and a location linked to a story. Most discussions of the kotel stress its history and archaeology, while this study utilizes ethnography to understand the meanings of the site to a range of social categories. The challenge faced by ethnography is that the social context of the kotel is constituted by Jewish groups all over the world and by cultural distillates stemming from millennia of history. By providing both an overview of kotel activities, and a more detailed examination of several kotel occasions, the paper points to the potential contribution of ethnography to understanding national‐religious shrines.     

Psychology as Space: Embodied Relationality

The relationship between bodies and space is not one that often concerns social psychology, or for that matter, the social sciences more broadly (cultural geography being an exception). This is largely due to bodies and space being facets of the world that are not usually considered as psychological. The former are traditionally seen as biological whilst the latter are thought of as geographical. In this paper, I will explore the idea that bodies and space are intrinsic to social psychological living, and as such, both should enter the list of key concerns for the discipline. Moreover, I will suggest that bodies and space are best thought of as products of inter‐connecting processes, rather than separate entities each with their own inherent properties. In doing so, the work of relational process philosophy will be drawn upon to ground the arguments made. The aim of the paper is to offer an understanding of social psychological experience as grounded in processes that are at the same time, embodied and spatialised.     

The Restitution of Primary Identification Psychoanalysis

The paper discusses different well-known imagined monsters. Starting with the fairy tale and the films on The Beauty and the Beast (La Belle et la Bête), hidden meanings from several psychodynamically valid perspectives are proposed with the aim of finding out what makes this story so popular and everlasting. Projected demons or impulses in Maurice Sendak's Where the Wild Things Are are discussed as well as Mary Shelley’s Frankenstein and his monster who are presented and connected to facts in this author’s life. In the summary links to psychoanalytic thinking are proposed.     

Religious cultures and gender cultures: tracing gender differences across religious cultures

This special issue of the Journal of Contemporary Religion focuses on varying empirical connections and theoretical relations between ‘religion’ and ‘gender’. The introduction to this special issue suggests a theoretical approach which is sensitive to culture by drawing on a phenomenological understanding of culture that is based on knowledge and meaning production and sense making. At first sight, this may not sound convincing because ‘culture’ is a category that is most notably used in combination with religion and gender in culturalist ways. In the migration societies of contemporary Europe, religion has become a metaphor for cultural difference and symbolic boundary-making. The core element of this approach is the conceptualisation of culture as a social web consisting of symbolic forms based on signs of meaning that shape social action, orientation, and experience in the world, including the religious sphere. This entails an understanding of religion as a distinct province of meaning that is structured by processes of social symbolisation just like any other sphere of life. This approach reveals that culturalist conceptions of both religion and gender have specific social meanings as meaningful signs in the symbolic order of secular modernity.     

On the aim of the theory of verisimilitude

J. P. Z. Bonilla's methodological approach to truthlikeness is evaluated critically. On a more general level, various senses in which the theory of truthlikeness could be seen as a theory concerned with methodology are distinguished, and it is argued that providing speical sciences with methodological tools is unrealistic as an aim of the theory of verisimilitude. Rather, when developing this theory, one should rest contnet with the more modest aim of conceptual analysis, or of providing explications for the relational concept of being closer to the truth. In addition, some remarks will be made on the difficulties which the similarity approach to truthlikeness has in realizing this aim and which are caused by the important role that Hintikka's constituents have in it.     

II. Understanding in the social sciences revisited

Rolf Gruner's article on the role of understanding in the social sciences casts rational understanding as the aim of the social sciences. Even though he opts for a non‐controversial methodology for the social sciences, his view still commits the social sciences to seeking the reproduction of reality rather than the explanation of it.     

A model-based cluster analysis of social experiences in clinically anxious youth: links to emotional functioning

Social difficulties are commonly associated with anxiety disorders in youth, yet are not well specified in the literature. The aim of this study was to identify patterns of social experiences in clinically anxious children and examine the associations with indices of emotional functioning. A model-based cluster analysis was conducted on parent-, teacher-, and child-reports of social experiences with 64 children, ages 7–12 years (M = 8.86 years, SD = 1.59 years; 60.3% boys; 85.7% Caucasian) with a primary diagnosis of separation anxiety disorder, social phobia, and/or generalized anxiety disorder. Follow-up analyses examined cluster differences on indices of emotional functioning. Findings yielded three clusters of social experiences that were unrelated to diagnosis: (1) Unaware Children (elevated scores on parent- and teacher-reports of social difficulties but relatively low scores on child-reports, n = 12), (2) Average Functioning (relatively average scores across all informants, n = 44), and (3) Victimized and Lonely (elevated child-reports of overt and relational victimization and loneliness and relatively low scores on parent- and teacher-reports of social difficulties, n = 8). Youth in the Unaware Children cluster were rated as more emotionally dysregulated by teachers and had a greater number of diagnoses than youth in the Average Functioning group. In contrast, the Victimized and Lonely group self-reported greater frequency of negative affect and reluctance to share emotional experiences than the Average Functioning cluster. Overall, this study demonstrates that social maladjustment in clinically anxious children can manifest in a variety of ways and assessment should include multiple informants and methods.     

Theory as a Tool in the Social Scientific Study of Religion and Martin Riesebrodt's The Promise of Salvation

No single paradigm or debate currently orients the social scientific study of religion. Because of this, those engaged in the multidisciplinary study of religion find that a public conversation is often difficult. In this article and the Forum it introduces, we explore Martin Riesebrodt's recently published book, The Promise of Salvation: A Theory of Religion. Responding to the inadequacies of secularization paradigms, rational choice models, and postmodern criticism, Riesebrodt proposes an approach that ideal‐typically reconstructs the subjective meanings of institutionalized religious practices (liturgies). These subjective meanings center on the prevention and management of crises—social, natural, and bodily—through appeal and access to superhuman powers. This pragmatic emphasis on the superhuman defines religion as a distinct sphere of social action transhistorically and transculturally. Riesebrodt's theory creates new analytical possibilities, especially for understanding the modern resurgence of religion under conditions of secularization.     

Ownership as a social status

The authors suggest that ownership may be one of the critical entry points into thinking about social constructions, a kind of laboratory for understanding status. They discuss the features of ownership that make it an interesting case to study developmentally. In particular, ownership is a consequential social fact that is alterable by an individual, even a child. Children experience changes in ownership in a way they do not experience changes in other social facts (such as word meanings or social norms). Ownership is also an individual rather than a general property; two objects can be identical, but differ in ownership.     

Ceteris Paribus — An Inadequate Representation For Biological Contingency

It has been claimed that ceteris paribus laws, rather than strict laws are the proper aim of the special sciences. This is so because the causal regularities found in these domains are exception-ridden, being contingent on the presence of the appropriate conditions and the absence of interfering factors. I argue that the ceteris paribus strategy obscures rather than illuminates the important similarities and differences between representations of causal regularities in the exact and inexact sciences. In particular, a detailed account of the types and degrees of contingency found in the domain of biology permits a more adequate understanding of the relations among the sciences. This revised version was published online in July 2006 with corrections to the Cover Date.     

Social meanings in Christmas consumption: an exploratory study of UK celebrants' consumption rituals

• Although much has been written about the celebration of Christmas from a variety of perspectives, limited attention has been paid in the consumer behaviour literature to understanding the behaviours of consumers surrounding this event. Apart from insights gained from prior work on consumption rituals and meanings of festivities, our knowledge of meaning creation through Christmas consumption is partial, and written mainly from a North American perspective. Since consumer behaviour is shaped by cultural and social contexts, understanding the relationship between consumption objects and the social meanings that consumers ascribe to them is a research imperative. This paper explores the ways in which the British Christmas is consumed as a shared consumption experience, by bringing together two different approaches taken by consumer researchers and sociologists to analysing social consumption patterns. These are drawn from structuralist and post‐structuralist thinking. The findings of an exploratory qualitative study are used to demonstrate how an enhanced understanding of consumption meanings associated with this particular cultural context can lead to new insights into how consumers create social meanings through special, as well as ordinary, behaviours.

Copyright © 2006 John Wiley & Sons, Ltd.     

The management of innovation: Recasting the role of creativity

Abstract

This article examines difficulties arising from the deep-rooted assumption that the innovation process exists as a phenomenon incorporating two distinct and identifiable stages of creative discovery and subsequent implementation. An alternative perspective is proposed in which innovation is represented as the process whereby individuals enact new social procedures; creativity is the associated process in which the meanings of the enactments are discovered and labelled. Innovation treated in this manner occurs as the streams of human activities and ideas mutually interact. The starting, ending, and bounding of an innovation project are all parts of a unitary process of meaning-creation within social contexts. “Creative” thoughts and actions interact throughout the process. (“Creativity through the finishing line”; “implementation first and last”). Not least, such an interpretive model avoids the difficulties that have been encountered in attempts to treat innovation as a series of objective stages. It furthermore provides a coherent theoretical status for creativity as the meaning-creating processes within all personal discovery and learning activities.