Do commodities reproduce themselves through human beings? Toward an ecology of goods

The argument of this paper—'an ecology of goods'—could be summarized as follows: Goods exist only in relation to each other. Goods form groups, and in time higher organizational levels, groups of groups, i.e. networks of artifacts emerge. Mass consumption society is the most developed manifestation of this organizing process. The process of association and dissociation of goods is only partly controllable through human decisions. Human beings making decisions about buying, using and disposing of goods are constrained by the “logic” of the general organizing process. This process emerges out of different kinds interactions between commodities and feedback cycles with unintended consequences. In routinization and institutionalization processes commodity interactions become stabilized, i.e. the fidelity of replicative cycles increases. From this perspective, a system of commodities could be seen as an entity, which reproduces itself in a continuous resource exchange with its co‐actors and environment. In a system there is both a tendency toward functional differentiation and integration with other systems. Accordingly, systems of goods are cyclic processes within processes rather than given stable entities. This approach places many theoretical and practical problems of consumer society in a new perspective.     

What is Literature? Revisited: Sartre on the Language of Literature

This article argues that Sartre's distinction in What Is Literature? between prose and poetry should be understood in the light of his earlier distinction in The Imaginary between two kinds of meaning. Sartre argues against the “Cartesian picture” of consciousness in The Imaginary, specifically concerning our experience of images. Not only is a mental image not an “inner object” mediating between consciousness and the world, even a picture drawn on paper should not be understood as an object standing between the viewer and what this picture represents. Our experience, Sartre argues, is that of seeing things in a picture rather than seeing through it, such that the meaning of pictures and images in general is embodied in them and cannot be separated from them. He then goes on to contrast this kind of embodied meaning (which he calls “sense”) with a kind of meaning that can be completely grasped independently of its expression (which he calls “signification”) and identify the two with painting and language respectively. It is for this reason, this article argues, that Sartre later sees poetry as a deviation from language's proper function. This rigid distinction is maintained by Sartre until the end of his career, and the change that some commentators found in him are its outcome rather than a revolt against it. In contrast, Merleau-Ponty has demonstrated more convincingly that sense and signification are both essential aspects of linguistic meaning, and their relation is much more dynamic and complimentary than Sartre would have allowed.     

地位感知变化对消费者地位消费行为的影响

本文通过3个实验探究了地位感知变化对消费者地位消费行为的影响。研究发现,无论在感知到地位提升还是地位威胁的情况下,消费者对地位商品的购买意愿均会提升,然而两者却有着不同的作用机制。对于感知地位提升的消费者,自我提升动机在地位感知对地位商品购买意愿的影响中起中介作用;而对于感知地位威胁的消费者,自我补偿动机同时在地位感知对地位商品和非地位商品购买意愿的影响中起中介作用。在感知地位威胁的情境下,自我实现的新兴价值观具有强化消费者地位消费行为的作用,而谦卑的传统价值观具有弱化消费者地位消费行为的作用。     

Explaining a Religious Anomaly: A Historical Analysis of Secularization in Eastern Germany

The sociology of religion is engrossed in a debate concerning the process of secularization. Some theories of secularization hold that religiosity decreases under the effects of modernization. In opposition, supply-side models of religious change maintain that declines in religiosity can be explained only through changes in the supply of religious goods. To further examine mechanisms of secularization, this article investigates the emergence of the most secularized society in the world today—eastern Germany. The extremely high percent of atheists in contemporary eastern Germany suggests that the public demand for religion has diminished. But the process of modernization did not bring about this change; instead, current drops in religious demand and religiosity in eastern Germany are the result of dramatic interventions in the supply of religious goods over the past two centuries. We trace the historical conditions that have created the most atheistic society ever.     

Eschewing Community: Black Metal

There is a great deal of literature that examines community orientations, in particular consumption‐based subcultures rooted in the appreciation of music scenes such as heavy metal and its subgenres. Much of this literature focuses on aspects of community maintenance, reaffirmation of shared identities and building of social bonds. In the present article, we report a study in which consumption of, and fandom in a specific scene in extreme metal, namely black metal, may lead to very unique consumer cultural orientations. Our analyses reveal that black metal fans' identities reside in a realm outside of a desired collective identification and tightly knit community, but rather one that uses signification, or representational means to convey meaning and belonging, as a way to signal repugnance with society and a reverence of individuality. The study engages a mixed qualitative approach utilizing interviews, observational research and content analysis to demonstrate how self‐identity related to the black metal music scene can thrive through an ideological and semiotic rejection of traditional community orientations seen in the majority of other extreme metal music scenes. This paper challenges traditional conceptualizations of group identity in music scenes by closely examining aspects of signification and fandom in black metal that represent a unique system of shared identities devoid of community building. Copyright © 2014 John Wiley & Sons, Ltd.     

DOWNSHIFTING AND MEANING IN LIFE

So‐called downshifters seek more meaningful lives by decreasing the amount of time they devote to work, leaving more time for the valuable goods of friendship, family and personal development. But though these are indeed meaning‐conferring activities, they do not have the right structure to count as superlatively meaningful. Only in work – of a certain kind – can superlative meaning be found. It is by active engagements in projects, which are activities of the right structure, dedicated to the achievement of goods beyond ourselves, that we make our lives superlatively meaningful.     

The Structure of Grandparental Role Meaning

The present study explored the viability of Kivnick's 5-factor model of grandparental meaning (Kivnick, 1983), wherein this model was tested and subsequently refined on a sample of traditional grandparents (N = 102), and then cross-validated using a sample of custodial grandparents (N = 101). The data suggested that Kivnick's model of grandparental meaning was untenable in both grandparent samples. Instead, a single-factor model was supported in both samples. This suggests that grandparental meaning is best understood without regard to Kivnick's distinctions (Kivnick, 1983). This may reflect a cohort effect in the meaning of grandparenting, as evidenced in the diversity of roles into which grandparents are thrust, increased role confusion, as well as the idiosyncratic manner in which grandparents are often forced to define their roles in today's society.     

大道至“简”：极简主义消费内涵解构与理论阐释

随着经济社会的不断发展与物质生活的日益丰富, 一股消费“清流”——极简主义消费愈来愈受到学界和业界的共同关注。极简主义消费是人们出于社会意识或个人理念而自发采取的一种“从简”式消费行为, 覆盖个人、社会和自然各个层面。受人口变量、心理特质、情境线索和宗教文化等因素驱动, 极简主义消费对个体心理健康与行为决策产生重要影响。基本价值理论、自我决定理论、需求层次理论和自我调节理论是认识和理解极简主义消费形成路径与影响机制的重要理论视角。未来研究可进一步厘清极简主义消费的构念与维度内涵, 采用科学流程开发测量工具, 深化本土化和跨文化研究, 并从多元理论视角, 综合运用不同实证方法, 深入探索其前因后效、心理机制和边界条件。     

The Dark Night of the Soul: spiritual distress and its psychiatric implications

The Dark Night of the Soul is an expression describing phases in a person's spiritual life associated with a crisis of faith or spiritual concerns about the relationship with God, and which has intrinsic aspects of spiritual growth. This paper is concerned with the way in which those going through periods of angst and disillusionment do not see them as pathological phenomena. On the contrary, through a process of attribution of religious meaning they view them as opportunities for reflecting on their lives and as agents for beneficial change. Similarities and differences between the Dark Night and a depressive episode are discussed and illustrated using the accounts of five important religious figures. Their narratives have been constructed using original texts and their biographies. The Dark Night has clinical implications owing to the risk of its being pathologised, serving as a reminder of the importance of incorporating existential issues into clinical practice.     

Death and the Meaning of Life

Abstract

Thoughts of mortality sometimes bring on a crisis in confidence in the meaning in one's life. One expression of this collapse is the midlife crisis. In a recent article, Kieran Setiya argues that if one can value activities as opposed to accomplishments as the primary goods in one's life then one might avoid the midlife crisis. I argue that Setiya's advice, rather than safeguarding the meaning in one's life, substitutes for it something else, a kind of happiness. I use Susan Wolf's concept of meaning in order to make this case. Wolf has not written much about the importance of death, but I argue that her account of meaning shares essential features with the theories developed by Jean-Paul Sartre and Martin Heidegger. Sartre argues that death is an unqualified harm, while Heidegger argues that there is meaning in life only because we are mortal. I conclude by showing how Heidegger's theory of mortality underwrites accounts of meaning like those found in Wolf.     

How Do Organizations and Social Policies ‘Acculturate’ to Immigrants? Accommodating Skilled Immigrants in Canada

While the idea of acculturation (Berry 1997) was originally proposed as the mutual change of both parties (e.g., immigrants and the host society), the change processes of host societies are neglected in research. A grounded theory study explored the efforts of human service organizations to 'acculturate' to an increasingly diverse immigrant population, through interviews conducted with service providers serving Mainland Chinese immigrants. Acculturation efforts of human service organizations (mezzo-level acculturation) were often needs-driven and affected by the political will and resultant funding programs (macro-level forces). Even with limitations, human service organizations commonly focused on hiring Mainland Chinese immigrants to reflect the changing demographics of their clientele and creating new programs to meet the language and cultural backgrounds of the clients. To contextualize these organizational efforts, an analysis of how policy changes (macro-level acculturation) interact with organizational practice is presented. Finally, the meaning of acculturation for the host society is discussed.     

Missional Formation at the Evangelical Seminary of Theology in Matanzas,Cuba

The author points out that Cuba is going through a special kairos, a time of transition, where (a) civil society is becoming increasingly active in the Cuban economy; (b) Cuban society is still in the process of digesting the meaning of the normalization of relations with the United States; and finally (c) the churches and religion in general are playing a more dynamic role in Cuban society. The author, on behalf of the hosting institution, the Evangelical Seminary of Theology in Matanzas, Cuba, reflects on the theme of the Commission on World Mission and Evangelism consultation, after making reference to the historical development of missiological training in its 70 years of existence.     

Advertising <Emphasis Type="Italic">Fantasy</Emphasis>: Consuming Passion -‘Consumed’ <Emphasis Type="Italic">Desire</Emphasis>

Advertisements (n = 400) published in Bengali periodicals in four different time periods, 1947–48, 1971–72, 1991–92 & 2008–09 drawn following a multistage sampling were analyzed to see the pattern of change in concepts associated with products. They included four categories of products/ services : Jewellery, cosmetics, garments and banking. The analysis of advertisements indicated that diverse values are associated with products that have social and cultural connotations. Through such value addition, as if consumption of these commodities provides the consumer with an opportunity to construct, maintain and communicate identity and social meanings. However, the consumer emerged not as a passive victim, but an active agent in the construction of meaning.     

Society Against Societies: The Possibility of Transcultural Criticism

This paper argues against particularism about social criticism of the form presented by Walzer. I contend that while limitation of the scope of criticism depends on the existence of our shared meanings, which are not shared by them, shared meaning itself depends on society. So, an account of society showing that societies are not discrete and mutually inaccessible refutes particularism. I argue for such an account. I deal with the objection that the focus of particularism is culture, not society, and conclude that the conditions of possibility of shared meaning have anti-particularist consequences. This paper draws on Samuel Clark, Living Without Domination: The Possibility of an Anarchist Utopia (Aldershot: Ashgate, forthcoming 2007), chapter 2. I would like to thank Gideon Calder, and two anonymous referees for Res Publica, for their helpful comments on an earlier draft.     

Ethos and identity: Expressions and changes in the Israeli Jewish society

Abstract

A fundamental condition for the evolvement of any society is the development of social identity, which confers a sense of belonging and identification. The meaning of social identity is influenced by the ethos that members of a society share. The ethos consists of shared, central societal beliefs that give the society a dominant orientation and characterize it. The societal beliefs that underlie the ethos can change as a result of new, prolonged experiences of the society. Israeli society presents an example of such a process.

During the years of intractable conflict, Israeli society developed societal beliefs of a conflictive ethos that were conducive to successful coping with the conflictive situation. The ethos included beliefs about the justness of the Jews' goals, about security, and about delegitimising the Arabs, together with motifs of positive self-image, patriotism, unity, and peace. These beliefs characterised Israeli Jewish society and contributed meaning to the Israeli social identity. As the peace process developed, the societal beliefs of the conflictive ethos began to change, at least among part of the society members. But as the violent conflict re-erupted in fall 2000, the ethos of conflict is strengthening its standing in the society. The present paper describes the changes in the conflictive ethos with regard to each of the societal beliefs and discusses the implications of these changes for the meaning of the Israeli Jewish identity. Finally, general conclusions regarding the presented conception of social identity are outlined.     

Moneymakers and Craftsmen: A Platonic Approach to Privatization

Debates over the privatization of formerly public industries and services are common in contemporary politics. The overall goal of this paper is to suggest a normative framework within which deliberations over public ownership might take place. I draw this framework from Plato's Republic, which I claim justifies public ownership as a means for ensuring that citizens labour as craftsmen rather than moneymakers; according to Plato's social ontology, only craftsmen can constitute a genuine society and hence enjoy access to the full array of goods for the sake of which society comes into existence. This justificatory structure implies that public ownership is only a means for ensuring the appropriate teleology of labour; if there turn out to be better means, so be it. But what does turn out to be indispensable on this view, as G. A. Cohen understood, is an ethos of justice, especially among those in charge of regulating social institutions.     

The Good of New Age Goods

Critical writing on cultural appropriation and commodification is often predicated on the assumption that the transformation of cultural goods into commodities is essentially a process of alienation: of consumers from themselves and of indigenous people from their cultural products. The consumption of indigenous practices and images by practitioners of New Age and alternative spiritualities has been the subject of particularly harsh criticism, with ‘New Agers’ excoriated as exploitative culture thieves. In this paper, I draw on ethnographic research into the use of commodified images of Australian Aboriginal people by practitioners of New Age and alternative spiritualities—and by Aboriginal people themselves—to suggest that the producers and consumers of such goods, and indeed the goods themselves, have a greater agency than is commonly recognised. I argue that, many critics of cultural and spiritual commodification fail to recognise or fail to take seriously, the meaning cultural goods can acquire when removed from the market place and personalised by their consumers. More to the point, the suggestion that such transformations are inherently alienating tends to elide the involvement of indigenous people in the production of imagery that complements (as well as competes with) New Age representations.     

Low‐status aversion: the effect of self‐threat on willingness to buy and sell

Consumption decisions are inherently rooted in both what to consume and what to forgo. Although prior research has focused on consumption, we instead examine what compels consumers to steer clear of particular goods. In two studies, we demonstrated that individuals experiencing self‐threat avoid low‐status goods to prevent further damage to their self‐worth. Individuals facing self‐threat showed a decreased willingness to buy (Study 1), and a correspondingly greater willingness to sell (Study 2) low‐status goods, as compared with nonthreatened individuals. Notably, these effects emerged even when such behaviors were associated with economic costs (Study 2). Together, these results highlight how the motive to preserve the self can affect market exchanges, thereby painting a more complete portrait of the relationship between consumption, status, and the self.     

Individual Social Capital and Subjective Wellbeing: The Relational Goods

In this paper we analyze the non-instrumental dimension of social capital and its effects on subjective well-being. In the first part, we define the characteristics of production and consumption of relational goods. The second section analyses the influence of the different expressions of relational goods and social capital on individual subjective well-being. In the third, we test the explanatory power of this variable on the Easterlin’s paradox using the results of a survey on individual social capital in Spain. The main findings from the empirical analysis for Spanish society allow us to strengthen the hypothesis. We found a weak explanatory capacity of income or educational level or instrumental dimensions of social capital (expert mobilization) while a strong link between expressions of relational goods (domestic mobilization, household stability, partnership, trust and security in the environment) was found.