Contemporary articles citing Latour B (1993) We Have Never Been M

practices, science, modern, problem, original, here, studies, psychological, distinct, history

Saito, Hiro. 2011. "An Actor-network Theory of Cosmopolitanism." Sociological Theory. 29:2 124-149. Link

A major problem with the emerging sociological literature on cosmopolitanism is that it has not adequately theorized mechanisms that mediate the presumed causal relationship between globalization and the development of cosmopolitan orientations. To solve this problem, I draw on Bruno Latour's actor-network theory (ANT) to theorize the development of three key elements of cosmopolitanism: cultural omnivorousness, ethnic tolerance, and cosmopolitics. ANT illuminates how humans and nonhumans of multiple nationalities develop attachments with one another to create network structures that sustain cosmopolitanism. ANT also helps the sociology of cosmopolitanism become more reflexive and critical of its implicit normative claims.

Mukerji, Chandra. 2010. "The Territorial State as a Figured World of Power: Strategics, Logistics, and Impersonal Rule." Sociological Theory. 28:4 402-424. Link

The ability to dominate or exercise will in social encounters is often assumed in social theory to define power, but there is another form of power that is often confused with it and rarely analyzed as distinct: logistics or the ability to mobilize the natural world for political effect. I develop this claim through a case study of seventeenth-century France, where the power of impersonal rule, exercised through logistics, was fundamental to state formation. Logistical activity circumvented patrimonial networks, disempowering the nobility and supporting a new regime of impersonal rule: the modern, territorial state.

Doane, R. 2006. "Digital Desire in the Daydream Machine." Sociological Theory. 24:2 150-169. Link

This article analyzes the sociality of illegal file sharing as one domain of teletechnology, using poststructural theory to conceptualize the file-sharing setting. It reveals the assumptions about file sharing in popular media, and demonstrates how the persistence of illegal file sharing across racial, economic, and status lines might be attributed to psychological and neurophysiological causes. To conclude, I consider the implications of poststructuralism for extension and synthesis in future social theory.

Black, D. 2000. "Dreams of Pure Sociology." Sociological Theory. 18:3 343-367. Link

Unlike older sciences such as physics and biology, sociology has never had a revolution. Modern sociology is still classical-largely psychological, teleological, and individualistic-and evert less scientific than classical sociology. But pure sociology is different: It predicts and explains the behavior of social life with its location and direction in social space-its geometry. Here I illustrate pure sociology with formulations about the behavior of ideas, ideas, including a theory of scienticity that predicts and explains the degree to which an idea is likely to be scientific (testable, general, simple, valid, and original). For example: Scienticity is a curvilinear function of social distance from the subject. This formulation explains numerous facts about the history and practice of science, such as why some sciences evolved earlier and faster than others and why so much sociology is so unscientific. Because scientific theory is the most scientific science, the theory of scienticity also implies a theory of theory and a methodology far the development of theory.

Jones, MP. 1996. "Posthuman Agency: Between Theoretical Traditions." Sociological Theory. 14:3 290-309. Link

With his recent introduction of ``posthumanism,'' a decentered variant of constructivist sociology of science, Andrew Pickering advertises novel conceptual resources for social theorists. fn fact, he tenders nothing less than a fundamental reordering of social thought. By invoking the concept of ``material agency,'' Pickering seeks to redefine the relationship between ``Nature `` and ``Society,'' while dismissing the ``humanist bias'' inherent in sociological inquiry. However, for all its ambition and good intentions, posthumanism delivers only analytical inconsistencies, the consequences of an uneasy synthesis of pragmatist and poststructuralist influences. When translated into the language of conventional sociological theory, these problems surface as an inadequate treatment of human agency The works of the original pragmatists, particularly C.S. Peirce and G.H. Mead, illustrate how the objectives of posthumanism can be achieved without decentering, suggesting a renewed appreciation of ``humanist'' sociologies.

Pels, D. 1996. "Indifference or Critical Difference? Reply to Bogen." Sociological Theory. 14:2 195-198. Link

Pels, D. 1996. "Karl Mannheim and the Sociology of Scientific Knowledge: Toward a New Agenda." Sociological Theory. 14:1 30-48. Link

In previous decades, a regrettable divorce has arisen between two currents of theorizing and research about knowledge and science: the Mannheimian and Wittgensteinian traditions. The radical impulse of the new social studies of science in the early 1970s was initiated not by followers of Mannheim, but by Wittgensteinians such as Kuhn, Bloor, and Collins. This paper inquires whether this Wittgensteinian program is not presently running into difficulties that might be resolved to some extent by reverting to a more traditional and broader agenda of research. A social theory of knowledge (or social epistemology) along Mannheimian lines would not only reinstate the ``magic triangle'' of epistemology, sociology, and ethics, and hence revive the vexed problem of ``ideology critique,'' but would also need to reincorporate the social analysis of science into a broader macrosocial theory about the ``knowledge society.''

SOMERS, MR. 1995. "Whats Political or Cultural About Political-culture and the Public Sphere - Toward an Historical Sociology of Concept-formation." Sociological Theory. 13:2 113-144. Link

The English translation of Habermas's The Structural Transformation of the Public Sphere converges with a recent trend toward the revival of the `'political culture concept'' in the social sciences. Surprisingly, Habermas's account of the Western bourgeois public sphere has much in common with the original political culture concept associated with Parsonian modernization theory in the 1950s and 1960s. In both cases, the concept of political culture is used in a way that is neither political nor cultural. Explaining this peculiarity is the central problem addressed in this article and one to follow I hypothesize that this is the case because the concept itself is embedded in an historically constituted political culture (here called a conceptual network)-a structured web of conceptual relationships that combine into Anglo-American citizenship theory. The method of an historical sociology of concept formation is introduced to analyze historically and empirically the internal constraints and dynamics of this conceptual network. The method draws from new work in cultural history and sociology, social studies, and network, narrative, and institutional analysis. This research yields three empirical findings: this conceptual network has a narrative structure, here called the Anglo-American citizenship story; this narrative is grafted onto an epistemology of social naturalism; and these elements combine in a metanarrative that continues to constrain empirical research in political sociology.

Katz, J. 1996. "The Social Psychology of Adam and Eve." Theory and Society. 25:4 545-582. Link

Pels, D. 1997. "Mixing Metaphors: Politics or Economics of Knowledge?." Theory and Society. 26:5 685-717. Link

Mukerji, C. 2002. "Material Practices of Domination: Christian Humanism, the Built Environment, and Techniques of Western Power." Theory and Society. 31:1 1-34. Link

Shenhav, Yehouda. 2007. "Modernity and the Hybridization of Nationalism and Religion: Zionism and the Jews of the Middle East as a Heuristic Case." Theory and Society. 36:1 1-30. Link

This article looks at nationalism and religion, analyzing the sociological mechanisms by which their intersection is simultaneously produced and obscured, I propose that the construction of modem nationalism follows two contradictory principles that operate simultaneously: hybridization and purification. Hybridization refers to the mixing of ``religious'' and ``secular'' practices; purification refers to the separation between ``religion'' and ``nationalism'' as two distinct ontological zones. I test these arguments empirically using the case of Zionist nationalism. As a movement that was born in Europe but traveled to the Middle East, Zionism exhibits traits of both of these seemingly contradictory principles, of hybridization and purification, and pushes them to their limits. The article concludes by pointing to an epistemological asymmetry in the literature by which the fusion of nationalism and religion tends to be underplayed in studies of the West and overplayed in studies of the East/global South.

Friese, Carrie. 2010. "Classification Conundrums: Categorizing Chimeras and Enacting Species Preservation." Theory and Society. 39:2 145-172. Link

Sociologists have challenged the discipline to account for and incorporate biological factors in their analyses. Heeding this call, this article asks how chimeras, a particularly puzzling biological organism, are being officially classified in the interrelated sites of endangered species preservation and the zoo. Based on a qualitative study of endeavors to clone endangered animals, I contend that biology alone cannot determine the classification of these interspecies organisms. Rather, categorizing chimeras requires metaphoric, schematic references to more familiar entities. Here culture and biology are tools for classification, which has consequences for preservation practices and the materiality of endangered wildlife. Drawing on the sociology of culture, I show that positions on classification represent an intermediary space for interpreting the relationship between meaning and action in discourse elaboration. Building on the sociology of science and technology, I show the epistemological limitations of understanding the biological as an a priori factor.

Vargha, Zsuzsanna. 2010. "Educate or Serve: the Paradox of ``professional Service'' and the Image of the West in Legitimacy Battles of Post-socialist Advertising." Theory and Society. 39:2 203-243. Link

This article investigates a puzzle in the rapidly evolving profession of advertising in post-socialist Hungary: young professionals who came of age during the shift to market-driven practices want to produce advertising that is uncompromised by clients and consumers, and to educate others about western modernity. It is their older colleagues-trained during customer-hostile socialism-who emphasize that good professionals serve their clients' needs. These unexpected generational positions show that 1) professions are more than groups expanding their jurisdiction. They are fields structured by two conflicting demands: autonomy of expertise and dependence on clients. We can explain the puzzle by noting that actors are positioning themselves on one or the other side based on their trajectory or movement in the field relative to other actors. Old and new groups vie for power in the transforming post-socialist professional field, responding to each other's claims and vulnerabilities, exploiting the professional field's contradictory demands on its actors. 2) The struggle is not between those who are oriented to the west and those that are not. Rather, the west is both the means and the stake of the struggle over historical continuity and professional power. Imposing a definition of the west is almost the same as imposing a definition of the profession on the field. In this historical case, ``field'' appears less as a stable structure based on actors' equipment with capital, than as dynamic relations moved forward by contestation of the field's relevant capital.

Vrecko, Scott. 2010. "Global and Everyday Matters of Consumption: on the Productive Assemblage of Pharmaceuticals and Obesity." Theory and Society. 39:5 555-573. Link

This article analyzes changing formations of global and everyday culture-particularly those associated with health, medicine, and consumption-through a concrete investigation of the development and use of anti-obesity medications. The first half of the article elucidates some of the new local-global connections being forged between fat bodies and global orders by situating the production and circulation of a new class of such medications within a sociotechnical assemblage that includes, among other elements, scientific research, transnational corporations, overweight individuals and populations, and the internet. The second half of the article explores the forms of local and everyday pharmaceutical practice associated with these medications. Drawing upon in-depth interviews with medication users, I demonstrate that while biomedical models focus on the physiological and psychological effects of drug interventions, the significance of the medications in practices of everyday life is largely socio-spatial. I suggest that these medication provide a means of protecting individuals from a hostile modern environment-the obesogenic landscape of hyperconsumption-and argue that the practices associated with the use of obesity medications can be understood as part of the work of accommodating and reproducing contemporary consumer and capitalist culture.

Reed, Isaac & Julia Adams. 2011. "Culture in the Transitions to Modernity: Seven Pillars of a New Research Agenda." Theory and Society. 40:3 247-272. Link

How did cultural dynamics help bring about the societies we now recognize as modern? This article constructs seven distinct models for how structures of signification and social meaning participated in the transitions to modernity in the West and, in some of the models, across the globe. Our models address: (1) the spread, via imitation, of modern institutions around the world (memetic replication); (2) the construal, by socio-cultural forces and by state organizations, of the modern citizen-subject (social subjectification); (3) the continual search for new meanings to replace traditional religious meaning-systems (compensatory reenchantment); (4) repeated attempts, in modern revolutions, to remake society completely, according to a utopian vision (ideological totalization); (5) the cultural origins and social consequences of scientific and humanistic worldviews (epistemic rift); (6) the gendered politics of state formation (patriarchal supercession); (7) the invention and production of race in the colonial encounter (racial recognition). We explicate the models in reverse chronological order, because in our synthesis, we argue that the original modern break results from a dynamic combination of racial recognition, patriarchal supercession, and epistemic rift; these changes set the stage for the four other processes we theorize. In addition to our synthesis, we also consider, from a more neutral perspective, the kinds of causal arguments upon which these models tend to rely, and thus explicate the analytical undergirding for the application of any of these models to empirical research on transitions to modernity. Throughout the article, we consider how these models might, and might not, mesh with other families of explanation, such as the politico-economic.

Kim, Richard. 2012. "Virtue and the Material Culture of the Nineteenth Century: the Debate Over the Mass Marketplace in France in the Aftermath of the 1848 Revolution." Theory and Society. 41:6 557-579. Link

This article treats the intellectual problem of revolution, agency, and the advent of liberal democracy from the standpoint of mid-nineteenth century France in the aftermath of the 1848 revolutions. After a discussion of the theoretical and historiographical problem-in particular the relevance for this period in history of science studies-the article discusses the views of former Saint-Simonian and political economist, Michel Chevalier, eventually turning to the debate over the free market of goods and labor between the early French socialist Louis Blanc and Chevalier in Chevalier's new role of liberal free trade activist who trumpeted the ideology of the mass marketplace. Chevalier's engagement of the social question turned on a distinctively moral, ideological, and, ultimately, technocratic defense of the free market-this free market utopianism became both starker and more ideologically refined as a result of Chevalier's engagement with Blanc, especially in regard to worker-education. Both referred to the new mass marketplace of cheap, retail goods created by the rapid advance of mass transport, modern logistics, as le bon march,. French political economists went so far as to invoke a new way of life: la vie a bon march, (literally, ``life on the cheap''). This notion of work and life was opposed by Blanc on the grounds of fraternal social solidarity. Finally, and potently, the moral virtues of the free market were conceived by Chevalier as a direct answer to social revolution, a means for affording social stability.