Contemporary articles citing Bellah R (1985) Habits Heart
rather, argues, culture, cultural, life, concept, debates, public, strong, highlights
- Abbott, Andrew. 2007. "Against Narrative: a Preface to Lyrical Sociology." Sociological Theory. 25:1 67-99.
- This article develops a concept of lyrical sociology, a sociology I oppose to narrative sociology, by which I mean standard quantitative inquiry with its ``narratives'' of variables as well as those parts of qualitative sociology that take a narrative and explanatory approach to social life. Lyrical sociology is characterized by an engaged, nonironic stance toward its object of analysis, by specific location of both its subject and its object in social space, and by a momentaneous conception of social time. Lyrical sociology typically uses strong figuration and personification, and aims to communicate its author's emotional stance toward his or her object of study, rather than to ``explain'' that object. The analysis considers many examples and draws on literary criticism, the philosophy of time, and the theory of emotion. It also addresses contemporary debates in ethnography.
- Kaye, HL. 2003. "Was Freud a Medical Scientist or a Social Theorist? - the Mysterious ``development of the Hero''." Sociological Theory. 21:4 375-397.
- Rather than viewing Freud as a presumptuous Viennese physician who late in life attempted to ``apply'' some of his provocative psychological speculations to various social phenomena, this essay argues that from first to last, Freud was a social theorist. Indeed, what drew Freud to the study of biology and medicine was precisely the hope of addressing scientifically the most fundamental cultural problems: the nature of man and his culture; the origins of religion, morality, and tradition and the nature of their extraordinary power; the sources of social order and disorder; the direction of contemporary cultural development; and, finally, the problem of how to live in a disenchanted and psychologically impoverished world. Reading Freud in this manner moves his ``cultural'' texts from the periphery to the center of his work and makes possible an appreciation of the more complex, coherent, and illuminating social theory that lies at its heart.
- Gould, M. 1999. "Race and Theory: Culture, Poverty, and Adaptation to Discrimination in Wilson and Ogbu." Sociological Theory. 17:2 171-200.
- This article provides the theoretical resources to resolve a number of conundrums in the work of William Julius Wilson and John Ogbu. Contrary to what Wilson's and Ogbu's work sometimes imply, inner-city blacks are not enmeshed in a ``culture of poverty,'' but rather are generally committed to mainstream values and their normative expectations. Activities that deviate from these values derive from the cognitive expectations inner-city blacks have formed in the face of their restricted legitimate opportunity structures. These expectations, which suggest that educational and occupational success are improbable for inner-city residents, are accurate. If their opportunities were to improve, their cognitive expectations would change and most would be committed to taking advantage of these new opportunities. The differences that separate the inner-city poor from whites center on cultural symbols, which help constitute their identity, sometimes in opposition to the white majority. Most deficiencies in performance among blacks stem not from these cultural attributes, but from the way they are processed in white-dominated organizations. Given a majority commitment to equal opportunity and a majority belief that blacks actually have equal opportunity, many conclude from their performance that blacks are in some sense inferior. This ``new racism `` overdetermines the performance of blacks.
- Eliasoph, N. 1996. "Making a Fragile Public: a Talk-centered Study of Citizenship and Power." Sociological Theory. 14:3 262-289.
- Understanding how citizens create contexts for open-ended political conversation in everyday life is an important task for social research, The lack of theoretical attention to political conversation in the current renaissance of studies of ``civil society'' and ``the public sphere'' precludes a thoroughly social understanding of civic life. Participant-observation in U.S. recreational, volunteer, and activist groups shows how the very act of speaking itself comes to mean different things in different civic contexts. It shows dramatic contextual shifts-the more public the context, the less public-spirited the discourse. Institutions encouraged groups to avoid public, political conversation. One group challenged the dominant etiquette for citizenship; the others considered talking politics ``out of place'' almost everywhere. The ways groups relate to public speech itself are themselves meaningful; the concept of ``civic practices'' highlights how groups develop not just the power to make a particular political program public, but the power to make the public itself.
- Kalberg, S. 1996. "On the Neglect of Weber's Protestant Ethic as a Theoretical Treatise: Demarcating the Parameters of Postwar American Sociological Theory." Sociological Theory. 14:1 49-70.
- Although widely recognized as one of sociology's true classics, Max Weber's The Protestant Ethic and the Spirit of Capitalism has largely failed to influence the development of sociological theory in the United States. Because it has been read almost exclusively as a study of the ``role of ideas'' in economic development, its diverse and multifaceted theoretical contributions generally have been neglected. This study explicitly calls attention to The Protestant Ethic as a theoretical treatise by examining this classic in reference to four major debates in postwar sociological theory in the United States. Moreover, it demarcates an array of major parameters in American theorizing. The conclusion speculates upon the reasons for the strong opposition to The Protestant Ethic's theoretical lessons and argues that a style of theorizing unique to sociology in the United States has erected firm barriers against this classic text.
- Lichterman, P. 1995. "Beyond the Seesaw Model: Public Commitment in a Culture of Self-fulfillment." Sociological Theory. 13:3 275-300.
- Communitarian sociological theory and research of the past 30 years has often assumed that a growing culture of self-fulfillment, or `'personalism,'' is ultimately incompatible with commitment to the public good. This article argues that this `'seesaw model'' does not exhaust the possible relations between personalism and public commitment. It borrows insights from radical democratic theories to argue the existence of a form of public commitment that is enacted through, rather than impeded by, personalism. A cultural analysis that highlights everyday practices enables us to conceptualize this personalized form of public commitment, which goes unrecognized in communitarian accounts, and which gets discussed only in formal theoretical or social-psychological, terms in radical democratic theories. A case example of personalized public commitment in recent grass-roots environmentalism illustrates the limits in the seesaw model and speaks back to radical democratic theories of public commitment by illuminating how the individualized commitment they theorize may work in everyday cultural practice. I conclude with suggestions for further theoretical work on personalism.