Realism and Social Science offers an authoritative guide to critical realism and an assessment of its virtues in comparison with other leading traditions in social science. It is illustrated throughout with relevant and accessible examples.

The present volume consists of diverse individual texts, produced between 1980 and 1986, which take two forms: interviews in which Bourdieu confronts a series of probing and intelligent interviewers, and conference papers that clarify and extend specific areas of his research. Now that Bourdieu's work has achieved wide diffusion and celebrity, this is an appropriate time for this volume, a pause for retrospection and resynthesis, for corrections of misreadings and extension of previous insights, and for projection of the next stages (...) of his work. For this English edition, Bourdieu's celebrated inaugural lecture at the Collège de France, Leçon sur la Leçon, has been added. The texts fall into two fundamental areas. The first area provides an overview of Bourdieu's central concepts, never before clearly explained. The second area clarifies the philosophical presuppositions of Bourdieu's studies and gives an account of his relations with the series of thinkers who formulated the problems in social and cultural theory that still preoccupy us: Kant, Hegel, Marx, Durkheim, Wittgenstein, Weber, Parsons, and Lévi-Strauss. Bourdieu's visions of these figures is personal and penetrating, and in his vivacious, spontaneous responses one sees at work a mode of thought that can in itself be a liberating tool of social analysis. Bourdieu applies to himself the method of analyzing cultural works that he expounds, evoking the space of theoretical possibilities presented to him at different moments of his intellectual itinerary. (shrink)

Explores the history, significance, and future of tradition as a whole. This book reveals the importance of tradition to social and political institutions, technology, science, literature, religion, and scholarship.

In The Construction of Social Reality, John Searle argues that there are two kinds of facts--some that are independent of human observers, and some that require..

Prologue: Toward a new Enlightenment -- From bounded to relational being -- Bounded being -- In the beginning is the relationship -- The relational self -- The body as relationship : emotion, pleasure and pain -- Relational being in everyday life -- Multi-being and the adventure of everyday life -- Bonds, barricades, and beyond -- Relational being in practice -- Knowledge as co-creation -- Education in a relational key -- Therapy as relational recovery -- Organizing : the precarious balance -- (...) From the moral to the sacred -- Beyond moral pluralism -- All our relations, approaching the sacred -- Epilogue: The coming of relational consciousness. (shrink)

This book expounds the transcendental realist theory of science and critical naturalist social philosophy that have been developed by Bhaskar and are used by many contemporary social scientists. It defends Bhaskar's view that the possibility and necessity of experiment show that reality is structured and stratified, his use of this idea to develop a non-reductive explanatory account of human sciences, and his notion that to explain social structures can sometimes be to criticize them. After a discussion of the uses of (...) critical realism in controversial areas of social science, Bhaskar's optimism about the prospects of human sciences is criticized. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

My agenda is to ground psychological science in culture by using complex rather than overly simple models of culture and using indigenous categories as criteria of a translation test to determine the adequacy of scientific models of culture. I first explore the compatibility between Chinese indigenous categories and complex models of culture, by casting in the theoretical framework of symmetry and symmetry breaking a series of translations performed on Fiske's relational models theory. Next, I show how the dimensional approach to (...) culture, prevalent in mainstream psychology, fails the translation test. Ethical implications of this analysis for cross cultural psychology are discussed. (shrink)

This long-awaited two-volume set constitutes the definitive presentation of the system of classifying moral judgment built up by Lawrence Kohlberg and his associates over a period of twenty years. Researchers in child development and education around the world, many of whom have worked with interim versions of the system, indeed, all those seriously interested in understanding the problem of moral judgment, will find it an indispensable resource. Volume I reviews Kohlberg's stage theory, and the by-now large body of research on (...) the significance and utility of his moral stages. Issues of reliability and validity are addressed. The volume ends with detailed instructions for using the forms in Volume 2. Volume 2, in a specially-designed, user-friendly format, includes three alternative functionally-equivalent forms of the scoring system. (shrink)

The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground for (...) an alternative cultural system approach to construct culture-inclusive theories in psychology. Following the principle of cultural psychology: “one mind, many mentalities” , the alternative strategy contains two steps: First, based on Bhaskar's critical realism, all universal mechanisms should seek to represent the operation of the human mind. Second, based on Archer's analytical dualism, the mechanisms of the universal mind may be used as frameworks for analyzing any cultural tradition. The culture-inclusive theories thus obtained represent the synchronic morphostasis of a cultural system, which may be used as theoretical frameworks for conducting either qualitative or quantitative empirical research in studying the diachronic morphogenesis of socio-cultural interaction in a particular culture. (shrink)

In this article, I outline a framework for the sociological study of culture that connects three intertwined elements of human culture and demonstrates the concrete contexts under which each most critically influences actions and their subsequent outcomes. In contrast to models that cast motivations, resources, and meanings as competing explanations of how culture affects action, I argue that these are fundamental constituent elements of culture that are inseparable, interdependent, and simultaneously operative. Which element provides the strongest link to action, and (...) how this link operates, must be understood as a function of the actor's position within wider social contexts. I argue that on average motivations have the most discernable link to action within a social strata, cultural resources provide the strongest link across strata, and meanings have the greatest direct influence when codified and sanctioned. I then offer a reframing and synthesis that reintegrates previously “competing” theories of culture into a more holistic context-dependent model of culture in action. Finally, I use evidence from prior empirical research, as well as new data from an ongoing ethnographic study of health behaviors among the aged, to show how various elements of culture are concretely linked to action in eight different social contexts. In doing so, I provide a roadmap for the transition out of the “either-or” logic underlying much of cultural theory and reemphasize the importance of the classical sociological concern for “when” and “how” various aspects of culture influence action and outcomes in concrete social contexts. (shrink)

The dualism of emic and etic plays a crucial role in the emergence of three culturally informed approaches of psychology: cross-cultural psychology , cultural psychology and indigenous psychologies , a distinction largely accepted nowadays. Similarities and/or differences between these positions are usually discussed either on the level of phenomena or theory. In this paper, however, the discussion takes place on a meta-theoretical or epistemological level, which is also emerging elsewhere. In following several earlier papers of the author, first, four perspectives (...) are distinguished that underlie present day psychology. Second, these are used as a framework for linking them to the three “camps”. This analysis will show that these perspectives are characterized by different underlying worldviews, interests as well as methodical preferences. Third, it is claimed that this level of discussion is quite fruitful for the ongoing discourse on the three camps, but also helps one to understand, why the duality between emic and etic approaches is—implicitly or explicitly—at the core of these discussions, because their relevance turns out to differ in the three camps. In that sense, the emic/etic duality is used here as a “litmus test” to exemplify these deeper differences between the camps, thereby highlighting them. Fourth, in order to overcome not only the dilemma between the unique and general in psychology, but also to clarify the relation between the individual and culture it is proposed that psychology should take human action as its unit of analysis, thereby connecting historically to the early beginnings of psychology at the end of the 19th century. It will be argued that a culture inclusive action theory may overcome this tension and may help to integrate western and other indigenous psychologies, and hence it could be advantageous to integrate CP and IPs as well. This is possible because the proposed theory hopefully provides a universal framework for psychological concepts, yet allows for their culture specific expression. (shrink)