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..

This article addresses the relationship between technology and institutions and asks whether technology itself is an institution. The argument is that social theorists need to attend better to materiality: the world of things and objects of which technical things form an important class. It criticizes the new institutionalism in sociology for its failure to sufficiently open up the black box of technology. Recent work in science and technology studies (S&TS) and in particular the sociology of technology is reviewed as another (...) route into dealing with technology and materiality. The recent ideas in sociology of technology are exemplified with the author’s study of the development of the electronic music synthesizer. (shrink)

Continuing his exploration of the organization of complexity and the science of design, this new edition of Herbert Simon's classic work on artificial ...

The purpose of this book -- Intentionality -- Collective intentionality and the assignment of function -- Language as biological and social -- The general theory of institutions and institutional facts: -- Language and social reality -- Free will, rationality, and institutional facts -- Power : deontic, background, political, and other -- Human rights -- Concluding remarks : the ontological foundations of the social sciences.

Especially troublesome in this dispute is the status of the natural sciences, and this is where Hacking finds some of his most telling cases, from the conflict ...

This book reformulates the sociological subdiscipline known as the sociology of knowledge. Knowledge is presented as more than ideology, including as well false consciousness, propaganda, science and art.

Much social theory takes for granted the core conceit of modern culture, that modern actors-individuals, organizations, nation states-are autochthonous and natural entities, no longer really embedded in culture. Accordingly, while there is much abstract metatheory about "actors" and their "agency," there is arguably little theory about the topic. This article offers direct arguments about how the modern (European, now global) cultural system constructs the modern actor as an authorized agent for various interests via an ongoing relocation into society of agency (...) originally located in transcendental authority or in natural forces environing the social system. We see this authorized agentic capability as an essential feature of what modern theory and culture call an "actor," and one that, when analyzed, helps greatly in explaining a number of otherwise anomalous or little analyzed features of modern individuals, organizations, and states. These features include their isomorphism and standardization, their internal decoupling, their extraordinarily complex structuration, and their capacity for prolific collective action. (shrink)

John Searle began to discuss his recently published book `The Construction of Social Reality' with Anthony Freeman, and they ended up talking about God. The book itself and part of their conversation are introduced and briefly reflected upon by Anthony Freeman. Many familiar social facts -- like money and marriage and monarchy -- are only facts by human agreement. They exist only because we believe them to exist. That is the thesis, at once startling yet obvious, that philosopher John Searle (...) explores in The Construction of Social Reality. (shrink)

The renowned philosopher John Searle reveals the fundamental nature of social reality. What kinds of things are money, property, governments, nations, marriages, cocktail parties, and football games? Searle explains the key role played by language in the creation, constitution, and maintenance of social reality. We make statements about social facts that are completely objective, for example: Barack Obama is President of the United States, the piece of paper in my hand is a twenty-dollar bill, I got married in London, etc. (...) And yet these facts only exist because we think they exist. How is it possible that we can have factual objective knowledge of a reality that is created by subjective opinions? This is part of a much larger question: How can we give an account of ourselves, with our peculiar human traits DS mind, reason, freedom, society - in a world that we know independently consists of mindless, meaningless particles? How can we account for our social and mental existence in a realm of brute physical facts? In answering this question, Searle avoids postulating different realms of being, a mental and a physical, or worse yet, a mental, a physical, and a social. There is just one reality: Searle shows how the human reality fits into that one reality. Mind, language, and civilization are natural products of the basic facts of the physical world described by physics, chemistry and biology. Searle explains how language creates and maintains the elaborate structures of human social institutions. These institutions serve to create and distribute power relations that are pervasive and often invisible. These power relations motivate human actions in a way that provides the glue that holds human civilization together. Searle shows how this account illuminates human rationality, free will, political power, and human rights. Our social world is a world created and maintained by language. (shrink)

[1]Though emerging from different venues and backgrounds, risk management and digital applications are both based on sophisticated techniques of representation. This paper tracks the multiple overlappings and convergence between these two streams of representations. Initially digital technologies play a background role, as a tool to execute the algorithms of risk calculus. Then, they are useful in managing surveys and data analysis for those areas where risk management needs to store data on, for example, accidents. With the extension of markets for (...) trading risk, computers and networks (or Information and Communication Technologies, ICT) become the tools of choice to allow the efficient functioning of industries like insurance. In other industries, like banking, where the business is a vast archipelago of applications running on systems and networks, it is apparent that these integrated systems are inherently exposed to risk. Hence, these humble tools become both the infrastructure of the risk industry, and also the source of new, often incalculable risks; they move from a clear-cut subordinate relationship (as tool) to that of imbrication. Risk representations become more calculable and formalized, but this is obtained at the price of an incalculability of the risks of the infrastructure itself. The analysis of the multiple patterns of imbrication of representations between risk and digital technologies is applied to a range of empirical domains: from software engineering and information systems (the subservient infrastructure); to operational risk in banking; and finally to the future scenario of the democratization of finance, whereby Global Risk Information Databases (GRIDs), become gigantic machines to represent, compute, and trade all sorts of individual and social risks. Overall, the paper seeks to characterize the multiple links between risk and digital technologies in organizations and draws in part on the phenomenology of representation and Heidegger`s studies of Care and Concern and his later work on the essence of modern technology.[1]. (shrink)

This primary text on museum history examines the rise of museums since the eighteenth century in the fields of science, art, and history.

What do variables really tell us? When exactly do inventions occur? Why do we always miss turning points as they transpire? When does what doesn't happen mean as much, if not more, than what does? Andrew Abbott considers these fascinating questions in Time Matters, a diverse series of essays that constitutes the most extensive analysis of temporality in social science today. Ranging from abstract theoretical reflection to pointed methodological critique, Abbott demonstrates the inevitably theoretical character of any methodology. Time Matters (...) focuses particularly on questions of time, events, and causality. Abbott grounds each essay in straightforward examinations of actual social scientific analyses. Throughout, he demonstrates the crucial assumptions we make about causes and events, about actors and interaction and about time and meaning every time we employ methods of social analysis, whether in academic disciplines, market research, public opinion polling, or even evaluation research. Turning current assumptions on their heads, Abbott not only outlines the theoretical orthodoxies of empirical social science, he sketches new alternatives, laying down foundations for a new body of social theory. (shrink)