Contemporary articles citing Giddens A (1990) Consequences Moderni

forms, concept, global, understanding, suggests, globalization, contemporary, culture, approach, logic

Depelteau, Francois. 2008. "Relational Thinking: a Critique of Co-deterministic Theories of Structure and Agency." Sociological Theory. 26:1 51-73. Link
This article presents a relational criticism of the ``morphogenetic theory'' of M. Archer. This theory is founded and representative of the most influential mode of perception of the social universe of the last few decades: co-determinism (structure <-> agency). Co-determinism's influence can be explained by its integration of modern general presuppositions like freedom, individualism, and the quest for a new social order. By identifying five basic principles of relational sociology, we see that Archer's co-deterministic theory offers a complicated solution to avoid voluntarism and co-determinism, limits the potential of sociological imagination, cannot adequately see the fluidity of social processes, produces a certain reification of social structures and agency, and is based on an inconsistent use of egocentric and relational perspectives. These problems can be avoided if we use a relational approach (actor <-> actor double right arrow structures) based on the study of complex and empirical trans-actions.

Connell, Raewyn. 2007. "The Northern Theory of Globalization." Sociological Theory. 25:4 368-385. Link
Recent sociological theories of globalization represent a second encounter between sociology and global issues. Their underlying concept of ``global society'' was constructed from an idea of abstract linkage, given content by existing theories about metropolitan society emphasizing modernity, postmodernity, or system dynamics. Antinomies within the globalization theory, such as the global/local opposition and chaotic argument about power, arise from the metropole-centered logic itself, not from conflicts of evidence. The rhetoric and performativity of globalization theory construct a relation with metropolitan audiences, and sociological theories constitute themselves in multiple ways as Northern theory. If we want a genuinely global analysis of globalization we must reconstruct sociological theory as a markedly more inclusive dialogue.

Gross, N. 2005. "The Detraditionalization of Intimacy Reconsidered." Sociological Theory. 23:3 286-311. Link
This essay challenges those strains of cot? temporary social theory that regard romantic/sexual intimacy as a premier site of detraditionalization in the late modern era. Striking changes have occurred in intimacy and family life over the last half-century, but the notion of detraditionalization as currently formulated does not capture them very well. With the goal of achieving a more refined understanding, the article proposes a distinction between ``regulative'' and ``ineaning-constitutive'' traditions. The former involve threats of exclusion from various moral communities; the latter involve linguistic and cultural frameworks within which sense is made of the world. Focusing on the U.S. case and marshaling various kinds of empirical evidence, the article argues that while the regulative tradition of what it terms lifelong, internally stratified marriage has declined in strength in recent years, the image of the form of couplehood inscribed in this regulative tradition continues to function as a hegemonic ideal in many American intimate relationships. Intimacy in the United States also remains beholden to the tradition of romantic love. That these meaning-constitutive traditions continue to play a central role in structuring contemporary intimacy suggests that detraditionalization involves the relative decline only of certain regulative traditions, a point that calls into question some of the normative assessments that often accompany the detraditionalization thesis.

Shamir, R. 2005. "Without Borders? Notes on Globalization as a Mobility Regime." Sociological Theory. 23:2 197-217. Link
While globalization is largely theorized in terms of trans-border flows, this article suggests an exploratory sociological framework for analyzing globalization as consisting of systemic processes of closure and containment. The suggested framework points at the emergence of a global mobility regime that actively seeks to contain social movement both within and across borders. The mobility regime is theorized as premised upon a pervasive ``paradigm of suspicion'' that conflates the perceived threats of crime, immigration, and terrorism, thus constituting a conceptual blueprint for the organization of global risk-management strategies. The article draws on multiple examples, singling out some elementary forms of the mobility regime, emphasizing the sociological affinity between guarded borders on the one hand and gated communities on the other. In particular, the article aims at theorizing the translation of the paradigm of suspicion into actual technologies of social screening designed to police the mobility of those social elements that are deemed to belong to suspect social categories. Specifically, the article points at biosocial profiling as an increasingly dominant technology of intervention. Biosocial profiling, in turn, is theorized in juxtaposition to other modalities of power, namely, legal and disciplinary measures.

Beland, D. 2005. "Insecurity, Citizenship, and Globalization: the Multiple Faces of State Protection." Sociological Theory. 23:1 25-41. Link
Adopting a long-term historical perspective, this article examines the growing complexity and the internal tensions of state protection in Western Europe and North America. Beginning with Charles Tilly's theory about state building and organized crime, the discussion follows with a critical analysis of T. H. Marshall's article on citizenship. Arguing that state protection has become far more multifaceted than what Marshall's triadic model suggests, the article shows how this protection frequently transcends the logic of individual rights while increasing the reliance of citizens on the modern state. The last section formulates a critique of the idea formulated by theorists like Manuel Castells that globalization favors a rapid decline of state power. Yet, state protection may not necessarily grow indefinitely, and tax cuts, for example, the ones recently enacted in the United States, could seriously jeopardize a state's capacity to raise revenues and effectively fight older and newer forms of insecurity.

Mirchandani, R. 2005. "Postmodernism and Sociology: From the Epistemological to the Empirical." Sociological Theory. 23:1 86-115. Link
This article investigates the place of postmodernism in sociology today by making a distinction between its epistemological and empirical forms. During the 1980s and early 1990s, sociologists exposited, appropriated, and normalized an epistemological postmodernism that thematizes the tentative, reflective, and possibly shifting nature of knowledge. More recently, however, sociologists have recognized the potential of a postmodern theory that turns its attention to empirical concerns. Empirical postmodernists challenge classical modern concepts to develop research programs based on new concepts like time-space reorganization, risk society, consumer capitalism, and postmodern ethics. But they do so with an appreciation for the uncertainty of the social world, ourselves, our concepts, and our commitment to our concepts that results from the encounter with postmodern epistemology. Ultimately, this article suggests that understanding postmodernism as a combination of these two moments can lead to a sociology whose epistemological modesty and empirical sensitivity encourage a deeper and broader approach to the contemporary social world.

Kellner, D. 2002. "Theorizing Globalization." Sociological Theory. 20:3 285-305. Link
I sketch aspects of a critical theory of globalization that-will discuss the fundamental transformations in the world economy, politics, and culture in a dialectical framework that distinguishes between progressive and emancipatory features and oppressilie and negative attributes. This requires articulations of the contradictions and ambiguities of globalization and the ways that globalization both is imposed from above and yet can be, contested and reconfigured from below. I argue that the key to understanding globalization is theorizing it as at once a product of technological revolution and the global restructuring of capitalism in which economic, technological, political, and cultural features are intertwined. From this perspective, one should avoid both technological and economic determinism and all one-sided optics of globalization in favor of a view that theorizes globalization as a highly complex, contradictory, and thus ambiguous set of institutions and social relations, as well as one involving flows of goods, services, ideas, technologies, cultural forms, and people.

Goldberg, CA. 2001. "Welfare Recipients or Workers? Contesting the Workfare State in New York City." Sociological Theory. 19:2 187-218. Link
This paper addresses how New York City's workfare program has structural opportunities for collective action by welfare recipients. As workfare blurs the distinction between wage workers and welfare recipients, it calls into question accepted understandings of the rights and obligations of welfare recipients and fosters new claims on the state. The concept of ``cultural opportunity structures'' can help to explain the political mobilization of workfare participants if it is linked to a Durkheimian tradition of cultural analysis attentive to symbolic classification. The dramaturgic approach to culture exemplified in the work of Erving Goffman can usefully complement this structural approach if a narrow focus on frames and framing process is broadened to include interaction rituals and ceremonial profanation.

Vandenberghe, F. 1999. "``the Real Is Relational'': an Epistemological Analysis of Pierre Bourdieu's Generative Structuralism." Sociological Theory. 17:1 32-67. Link
An internal reconstruction and an immanent critique of Bourdieu's generative structuralism is presented. Rather than starting with the concept of ``habitus,'' as is usually done, the article tries to systematically reconstruct Bourdieu's theory by an analysis of the relational logic that permeates his whole work. Tracing the debt Bourdieu's approach owes to Bachelard's rationalism and Cassirer's relationalism, the article examines Bourdieu's epistemological writings of the 1960s and 70s. It tries to make the case that Bourdieu's sociological metascience represents a rationalist version of Bhaskar's critical realism, and enjoins Bourdieu to give heed to the realist turn in the philosophy of the natural and the social sciences. The article shows how Bourdieu's epistemological assumptions are reflected in his primary theoretical constructs of ``habitus `` and ``field.'' To concretize their discussion, it analyzes Bourdieu's reinterpretation of Weber in his theory of the field of religion and of the young Mannheim in his theory of the scientific field.

Delanty, G. 1997. "Habermas and Occidental Rationalism: the Politics of Identity, Social Learning, and the Cultural Limits of Moral Universalism." Sociological Theory. 15:1 30-59. Link
While Habermas's theory of communicative action is deeply critical of all kinds of ethnocentrism, proposing a discursive concept of universal morality which transcends culture, a residual Eurocentrism still pervades it. habermas's theory rests on a notion of modernity which is tied to Occidental rationalism, and when viewed in the global context or in the context of deeply divided societies it is problematic. The theory fails to grasp that universal morality can be articulated in more than one cultural form and in more than one logic of development. However, his theory can be defended against its Eurocentric bias if it shifts its emphasis from a de-contexualized and transcendental critique of communication rooted in Occidental rationalism to a cosmopolitan model of contemporary cultural transformation. Crucial to that task is a weaker notion of rationality which recognizes that the problem of universality is also a cognitive cultural problem and not just a normative one. Bringing culture and identity to the foreground will involve making room for a level of discourse focused less on consensual agreement than on cultural understanding.

Jacobs, RN & P Smith. 1997. "Romance, Irony, and Solidarity." Sociological Theory. 15:1 60-80. Link
Contemporary social theory has turned increasingly to concepts such as civil society, community, and the public sphere in order to theorize about the construction of vital, democratic, and solidaristic political cultures. The dominant prescriptions for attaining this end invoke the need for institutional and procedural reform, but overlook the autonomous role of culture in shaping and defining the forms of social solidarity. This article proposes a model of solidarity based on the two genres of Romance and Irony, and argues that these narrative forms offer useful vocabularies for organizing public discourse within and between civil society and its constituent communities. Whilst unable to sustain fully-inclusive and solidaristic political cultures on their own, in combination the genres of Romance and Irony allow for solidaristic forms built around tolerance, reflexivity, and intersubjectivity.