The Self Relational Sociology And Morality In Practice

Winner of the 2020 British Sociological Association Philip Abrams Prize Providing a theory of moral practice for a contemporary sociological audience, Owen Abbott shows that morality is a relational practice achieved by people in their everyday lives. He moves beyond old dualisms—society versus the individual, social structure versus agency, body versus mind—to offer a sociologically rigorous and coherent theory of the relational constitution of the self and moral practice, which is both shared and yet enacted from an individualized perspective. In so doing, The Self, Relational Sociology, and Morality in Practice not only offers an urgently needed account of moral practice and its integral role in the emergence of the self, but also examines morality itself within and through social relations and practices. Abbott’s conclusions will be of interest to social scientists and philosophers of morality, those working with pragmatic and interactionist approaches, and those involved with relational sociology and social theory.

This is the first book addressing explicitly and specifically the methodological issues of relational sociology, and more broadly of the new relational paradigm in social sciences. The dynamically developing relational movement in social and cultural sciences is fueled by various classical and contemporary theoretical inspirations. Relational approaches propose various models of relational analyses, such as field analysis, social space analysis, network analysis, or the critical realist relational heuristic. The relational turn, which promotes interdisciplinarity in research, simultaneously reflects the drive towards an innovative reconstruction of sociology. Contemporary relational sociology is at the forefront of the relational movement. The program of relational sociology is still being shaped, frequently becoming the subject of discussions with different standpoints expressed. The aim of this book is to reflect on various relational approaches and models of relational analysis. Answers to two basic questions are sought: Are there foundations for a methodological unity of relational sociology, despite the diversity of approaches? And does relational sociology form a new paradigm? To answer these questions, it is necessary to investigate differences between the relational paradigm and the earlier, competing sociological paradigms. The answers to key questions show what innovations the methodology of relational sociology brings, i.e. what are the methodological consequences of the relational concept of the social fact. The broadly defined horizon of methodological issues is presented. The book creates an open space for discussion on various approaches and varieties of relational analysis, as well as the possibility of their methodological synthesis within relational sociology.

Bringing together contributions from anthropology, sociology, religious studies, and philosophy, along with ethnographic case studies from diverse settings, this volume explores how different disciplinary perspectives on the good might engage with and enrich each other. The chapters examine how people realize the good in social life, exploring how ethics and values relate to forms of suffering, power and inequality, and, in doing so, demonstrate how focusing on the good enhances social theory. This is the first interdisciplinary engagement with what it means to study the good as a fundamental aspect of social life.

For over half a century, Stanley Milgram's classic and controversial obedience experiments have been a touchstone in the social and behavioral sciences, introducing generations of students to the concept of destructive obedience to authority and the Holocaust. In the last decade, the interdisciplinary Milgram renaissance has led to widespread interest in rethinking and challenging the context and nature of his Obedience Experiment. In Morality in the Making of Sense and Self, Matthew M. Hollander and Jason Turowetz offer a new explanation of obedience and defiance in Milgram's lab. Examining one of the largest collections of Milgram's original audiotapes, they scrutinize participant behavior in not only the experiments themselves, but also recordings of the subsequent debriefing interviews in which participants were asked to reflect on their actions. Introducing an original theoretical framework in the sociology of morality, they show that, contrary to traditional understandings of Milgram's experiments that highlight obedience, virtually all subjects, both compliant and defiant, mobilized practices to resist the authority's commands, such that all were obedient and disobedient to varying degrees. As Hollander and Turowetz show, the precise ways subjects worked out a definition of the situation shaped the choices open to them, how they responded to the authority's demands, and ultimately whether they would be classified as "obedient" or "defiant." By illuminating the relationship between concrete moral dilemmas and social interaction, Hollander and Turowetz tell a new, empirically-grounded story about Milgram: one about morality--and immorality--in the making of sense and self.

This textbook delivers a new thematic introduction to social theory that explores theoretical issues in their contemporary social contexts. Each chapter is devoted to a specific thematic area, including the state, governance, the economy, civil society, culture, language, knowledge, the self, emotions, the body, and social justice. Each chapter details the key issues for debate and the relevant theories while linking those debates and theories to everyday life. Distributed throughout the chapters are focused sections on key concepts and their research applications, alongside helpful additional detail including a glossary, further suggested readings, chapter summaries, and questions for discussion. The book also provides useful information on key theoretical movements such as feminism, Marxism, and post-structuralism, as well as biographies of key theorists. As such, it reflects the breadth of social theory and its interdisciplinary nature by drawing on thinkers not just from sociology, but also from philosophy, history, literature, geography, cultural and gender studies. The book’s logical structure and clear pedagogical features make it an appealing and accessible introductory text for students new to social theory. The chapters demonstrate the relevance of social theory to everyday life, such that readers can understand and actively engage with key concepts.

This book is a collection of critical engagements with Andrew Sayer, one of the foremost postdisciplinary thinkers of our times, with responses from Sayer himself. Sayer’s ground-breaking contributions to the fields of geography, political economy and social theory have reshaped the terms of engagement with issues and debates running from the methodology of social science through to the environment, and industrial development to the ethical dimensions of everyday life. Transatlantic scholars across a wide range of fields explore his work across four main areas: critical realism; moral economy; political economy; and relations between social theory, normativity and class. This is the first full-length critical assessment of Sayer’s work. It will be of interest to readers in sociology, economics, political economy, social and political philosophy, ethics, social policy, geography and urban studies, from upper-undergraduate levels upwards.

In March 2017, the president of Ghana, Nana Addo Dankwa-Akufu announced his intention to build a national cathedral to the people of Ghana. The announcement elicited watertight counter arguments that morphed into two a priori re-litigated assumptions: First, Ghana is a secular country and second, religion and state formation are incompatible. Informed by a frustrating paradox of an overwhelming religious presence and concurrent pervasive corruption in the country, public conversation reached a cul-de-sac of “conviction without compromising.” In The Political Economy of Heaven and Earth in Ghana, Charles Prempeh deploys the national cathedral as an entry point to provide both interdisciplinary and autoethnographic understanding of religion and politics. The book shows the capacity of religion, when properly cultivated and curated as a worldview to answer the why questions of life, will foster personal, moral, collective and ontological responsibility. All this is needed to stem the tide against corruption, commodity fetishism, environmental degradation (illegal mining—galamsey), heritage destruction and religious exploitation. Prempeh recuperates a historical fact about the mutual inclusivity between religion and politics—politics helping to manage differences, while religion provides a transcendental reason for unity to be forged for human flourishing. Separating the two is, therefore, ahistorical and an obvious threat to the intangible virtues that answers, “why and how” questions for public governance.

This book assumes an “everyday life” perspective towards masking in public spaces in the UK during the Covid-19 pandemic. Facemasks are perhaps one of the most tangible ways in which the changes wrought by the Covid-19 pandemic were made visible. In the space of a few months in 2020, masking in the UK went from being almost non-existent in public to becoming widespread, both before and after the UK government mandated masking in most enclosed public spaces in July 2020. In this context, the speed and scale of the introduction of masking in public settings offers sociologists a rare chance to document the (contested) emergence of a new social practice. We argue that the nature of masking during the pandemic means that masking practices need to be understood through the entwinement of material, interactional, and moral dimensions. We develop a relational perspective to explore the relationship between the materiality and moral significance of masking, and how this translated into the development of masking practices in public spaces. The authors argue further that the specific context of masking during the pandemic provides sociologists with a unique lens to think through the nature of material, interactional, and moral practices in general.