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Educators have recently highlighted the importance of social science courses for students entering the medical field. This has led to the inclusion of sociological theories and concepts on the Medical College Admission Test (MCAT), a requirement for any student seeking formal medical training. Using open-ended survey data responses provided by students who recently completed the MCAT, we explore how students perceive that sociology courses prepare them for the MCAT and their lives more generally. We find that students report that their sociology courses introduced them to key concepts and laid a foundation for material assessed on the exam, but those courses could improve by aligning with the MCAT structure by prioritizing application of concepts and critically analyzing case studies. Students also reported that sociology courses helped them develop empathy and inclusivity and use their sociological imaginations, which will ultimately positively impact their careers in the medical field and lives overall.

Several philosophers have attempted to identify how it is that “social structure” can explain phenomena. Some of the most prominent of these philosophers have posited that what we call “social structures” are sets of constraints acting on individuals that guide and regulate their actions, either coercing agents into making choices, raising the probability that they will make certain choices, or making those actions reasonable or rational. Others have argued that social structures are factors that “program” for social outcomes. Examining historical work in quantitative sociology, I argue that both views are too narrow. I present Peter Blau’s distinction between microstructure and macrostructure, articulate their differences, and then argue that for some social scientific questions, macrostructural explanations are better positioned to supply answers. Macrostructural explanations abstract away from the relata between individuals and so do not involve constraints. Further, macrostructural explanations draw on facts about population structure, and so do not fit the form of programming explanations. I motivate this category of explanation by considering social scientific research that comports with macrostructural explanation. [ABSTRACT FROM AUTHOR]

The author reflects on Michel Serres's unconventional approach to society, which diverges from traditional social sciences terminology and boundaries. Topics include Serres's critique of social contract theory, his concept of unbounded sociality, and his exploration of how global phenomena challenge traditional social frameworks.

The scriptural and cultural sources of moral authority within Islam beginning with the Koran are described and their regulations about homosexual behavior summarized. The body of works of literature and media in the social sciences and humanities dealing with issues related to being both an observant Muslim and identifying as LGBT created between the late nineteenth and the early twenty-first centuries is then reviewed. [ABSTRACT FROM AUTHOR]

Despite the intrinsic and natural connection between sociology and social impact assessment, the latter often does not hold a prominent place in the academic theory and practice of sociology. This monograph aims to justify and reclaim the rightful position of social impact assessment within the sociological discipline, through the contributions of some of the most renowned international experts in this field. This introductory article reflects on the necessary mutual contribution between sociology and social impact assessment, which, through their epistemological, methodological and axiological dialogues, establish an applied working space aimed at providing solutions for real-world problems. Sociology and social impact assessment must join forces to become agents not only of knowledge production but also of improvement of the living conditions of those in situations of social vulnerability, being this an urgent task in the face of contemporary global changes and growing inequalities. [ABSTRACT FROM AUTHOR]

Innovation is generally associated with the creation of something new and with economic growth, and is often understood in relation to modernity and its prime social site, 'the city'. Accordingly, the coupling of innovation and rural areas may seem incongruent. Drawing on ethnographic research on Israel's high‐tech scene, we analyse innovation centres located primarily in kibbutzim in the northern and southern regions of the country. This allows us to juxtapose the ultra‐modernist and individualist ethos of the creative actor against a more communal understanding of social life. In these sites, we observe not just the imitation of 'urban' innovation, but also the strong influence of the community and the contribution of local knowledge in the design of technologically innovative products and services. Examining what is taking place outside urban centres thus enables a more complete and nuanced understanding of the interplay between innovation and society at large. [ABSTRACT FROM AUTHOR]

Throughout the 1990s and early 2000s, radical nationalist and quasi‐fascist movements defining themselves in opposition to the Russian government dominated the country's paramilitary scene. This trend was almost completely reversed in the 2010s, with the relative decline of grassroots Slavic ethno‐nationalism and the emergence of a statist military‐patriotic culture centred on 'traditional values' and Orthodox faith. Drawing on field research with members of a Moscow‐based military‐patriotic club, this article shows how Orthodoxy emerged as an attractive ideological framework to give meaning to individual and communal practices of moral and physical self‐cultivation among patriotically oriented young middle‐class men. I argue that rather than a process of militarization of a religious public, the establishment of the Orthodox military‐patriotic milieu in the late 2000s is better understood as the Orthodoxization of the Russian paramilitary sphere, driven by young militaristically minded men's search for a sense of purpose and belonging. This post‐Soviet Orthodox paramilitary scene that combines militant masculinities with promotion of law abidance and civic values effectively works to curtail more extreme forms of ethno‐nationalism and thus invites us to rethink conventional wisdom on the relationship between religion, militarism, and violent radicalization. [ABSTRACT FROM AUTHOR]

Giving a precise definition of what an institution is raises epistemological dilemmas concerning its supposed universal applicability and the coexistence of different institutional regimes (e.g. state and customary). Scholars who have dabbled with this question often identify rules, behaviours, values, or social roles as the essence of institutions. In fact, these constitutive features do not necessarily occupy a leading position in all societies. In this article, I argue that, among East African pastoral populations such as the Samburu of northern Kenya, institutions of age class systems are the product of the changing identities of the person's maturation process. These institutionalized life cycles regulate the distribution of powers, rights, and duties within the community. Moreover, if institutions can be different 'things', similarly, the objects through which they materialize can vary profoundly from one social system to another. In the case of the Samburu, customary age institutions can be perceived, performed, and manipulated in the form of songs, dances, and ornaments that represent their tangible, aural, visible, and actionable substance. Just as age manifests itself through the body, institutions founded on age take shape through sonic and kinetic bodily expressions. [ABSTRACT FROM AUTHOR]

From an early age, children become attuned to processes of social power in their environment. Findings from cognitive sciences suggest that the ability to discern hierarchical relationships, as well as coercive and non‐coercive processes that give rise to them, rests on evolved cognitive capacities. Yet reasoning about social relations is always already a cultural process. Anthropological theory routinely deploys terms such as 'power' and 'hierarchy' to analyse diverse features of social organization, but little is known about the culturally grounded psychological processes that give rise to hierarchies at the interpersonal level. A comparison of children in London and Nanjing brings together ethnographic and experimental approaches to cut across the cognitive, social, and cultural dimensions of child development, and reveals how central moral frameworks mediating hierarchy and conflict – respect in London and yielding in Nanjing – lead to particular expectations about the behaviour of high‐status individuals. This article highlights the benefits of mixed methodology in providing insights into how children develop psychologically and culturally rooted understandings of social status and provides directions for anthropology to contribute to the multidisciplinary study of the social cognition of human hierarchies. [ABSTRACT FROM AUTHOR]

The Islamic Counselling training model discussed in this article first emerged in 1990s multicultural Britain within the newly expanding field of cross‐cultural counselling and psychotherapy. It is informed by classical Sufi notions of the self, the development of an Islamic psychology, and decolonial scholarship. Based on ethnographic research on the current training in Islamic Counselling, this article explores the ways in which this model trains students to engage with relational differences through non‐secular notions of reality, the self, and its relation to multiple others. Differences are made sense of through notions of 'worldview' and 'journey' that go beyond categories of culture, religion, and race, and while these differences are similarly 'acknowledged', there is also the possibility of surpassing them through an experiential process of 'witnessing'. Islamic Counselling's therapeutic goal, therefore, is not the forging of a pious self, but transcendence: the establishing of a deeply felt understanding of Oneness or Truth. Through this process, Islamic Counselling holds difference and connection in view simultaneously, while challenging a relativist notion of cultural difference inherent in ethno‐psychiatry and cross‐cultural counselling. It offers a radically new mode of relating with differences within and beyond the counselling setting. [ABSTRACT FROM AUTHOR]

This article explores hospitality as a key rhetorical framework for refugee management in Turkey by focusing on how host‐guest relations are mobilized to represent, interpret, and problematize the current state of affairs regarding Syrian refugees, as well as to formulate policies. It analyses the transformation of hospitality rhetoric, the notion of 'compulsory guesthood', and the most recent social cohesion initiatives. I argue that host‐guest metaphors are used to assert power and leverage both domestically and internationally by exerting sovereign control over a post‐imperial nation‐space, performing neo‐imperial guardianship over the downtrodden, and claiming an ethno‐religious, civilizational morality that exceeds the legalistic logic of human rights and entitlements. [ABSTRACT FROM AUTHOR]

Practising Orthodox Christians in central Serbia live their liturgical lives within the idiom of Serbian peoplehood. This article probes the 'people' (narod) – perceived locally as an historically and geographically rooted ethno‐moral collectivity – as a core concept of belonging which is key for understanding post‐Yugoslav Orthodox life. The 'people' functions as a this‐worldly collective identity within which my interlocutors situate themselves as Orthodox persons, and through which they approach the Divine. Threats to Serb identity serve to foreground peoplehood as the supposedly prime site for Orthodox flourishing. Moving beyond state‐oriented analyses of 'religious nationalism', the article demonstrates not how 'nationalism' can be understood through 'religion', but how, to use Orthodox Serbs' own terminology, faith can be understood through the prism of peoplehood. [ABSTRACT FROM AUTHOR]

The contemporary sharing economy comprises a variety of technology‐mediated user‐to‐user transactions and reveals both the extremes of the late‐capitalist regime of accumulation and possible paths to supersede it. To critically explore the idea of the sharing economy, this article examines how it has been mobilized by a non‐profit startup in neoliberalized South Korea. Open Closet cheaply rents donated suits to precarious job‐seekers for interviews, while requesting that donors and renters write each other letters with their 'suit stories'. The article tracks how sharing at Open Closet is realized via circulations of suits, letters, and 'warm hearts', and how its meanings and obligations are interpreted via the historical relations of mutual responsibility within local collectivities of belonging. The article thus illuminates new imaginaries for livelihoods, subjecthoods, and solidarities that emerge when the contemporary sharing economy ambiguates capitalist and non‐capitalist relations, becoming a site for experimentation with affectivity and mutuality among strangers. [ABSTRACT FROM AUTHOR]

The article offers an ethnographically embedded analysis of a UK‐based Jewish‐Muslim inter‐community network to contribute to anthropological research into the ethical efforts that groups seen as polarized invest in negotiating boundaries of difference. The article makes two sets of arguments. First, it suggests that sometimes such groups have to negotiate not one but several 'borders across difference' and follow diverse ethical routes to navigate them depending upon how they conceptualize these borders. Second, it shows that in negotiating different sets of boundaries, network members often use techniques that at first glance appear to be artificial or even superficial in that they build on formal rules and/or contain no promise of achieving a consensus on issues important for the participants. However, I argue that these seemingly superficial efforts could still be seen as ethical endeavours underpinned by a strong commitment to inter‐group solidarity and that they could be best understood as what Ruth Sheldon has described in her recent intervention in the ethics of Jewish ethnography as the movement between surface and depth. [ABSTRACT FROM AUTHOR]

This article explores the latent potential in the anthropological concept of survival, especially through Tylor's usage of the term. Once a core concept of anthropological theory in the late nineteenth century, the idea was critiqued and abandoned in the wake of the structural and functional anthropology of the early twentieth century. However, the concept implies many different things, and in clearing away some of the more problematic meanings, this article focuses on the core of the idea: namely the persistence of the past in the present. The intention is to examine the concept in terms of what it tells us about the relation between the past and the present and, by implication, the historical process itself. By drawing on the distinctions between survival and related terms of relics, persistent practices, and revivals, this article suggests a reappraisal of the concept and its relevance to contemporary anthropology and archaeology. [ABSTRACT FROM AUTHOR]

This paper is a debate on why Bourdieusian scholars have never fully embraced the "Introduction/Literature review/Data & methods/Results/Discussion" (ILDRD) article format which is mainstream in North American Sociological publications. This paper attempts to argue that Pierre Bourdieu, Jean‐Claude Chamboredon, and Jean‐Claude Passeron developed a different writing format – inspired by Gaston Bachelard's "applied rationalism" ‐‐ and which became more influential among French scholars. The Bourdieu inspired different writing patterns and reasoning, I argue, can be traced in the flagship journal Actes de la Recherche en Sciences Sociales. This paper invites further debate on the differences in approaching article formats in the social sciences. [ABSTRACT FROM AUTHOR]

This article explores how people interpret deep transformations, how they integrate them into their everyday meaning-making and what role emotion work plays therein. To do so, the article draws on the experiences of young people (n=68) in post-crisis Spain and their narratives of change. In the wake of the severe economic crisis of 2008, many of them had lost their jobs as well as their future prospects. They experienced a mismatch between their expectations of their (working) life and the actual opportunities on the precarious labour market. Disappointed expectations and crumbling future prospects made it necessary for them to search for explanations and coping strategies. The article proposes the concept of emotive-cognitive reframing to capture the ways in which the young people adapted their emotions, ideas and expectations and the different forms and directions this could take. It shows that emotive-cognitive reframing was a complex and embodied process of emotional and cognitive work in which existing patterns of explanation were questioned and partly replaced by new ones. If these explanations were individualistic in nature, people considered their emotions and how they dealt with them to be a personal matter. In this case, emotion work was more about appeasing and suppressing emotions rather than channelling them into action. If the explanations were systemic, though, emotion work consisted primarily of turning emotions inside out and redirecting them from the individual towards external actors and structural conditions laying the seeds for collective mobilisation. [ABSTRACT FROM AUTHOR]

In this introduction to the special issue, we explore the political salience of emotions in times of large-scale social change, emphasizing the role of personal narratives in understanding and framing these transformations. We introduce the concept of 'deep transformations' to analyse radical shifts in various aspects of life and their emotional and cultural implications. Focusing on cases from the post-socialist world and one contribution from post-2008 Spain, the issue provides novel insights into the interplay between emotions, signification, and social change. We present our contributions as addressing three distinct levels, each underscoring the importance for integrating the sociology of emotions with cultural sociology more closely: remembering change, adapting to change, and imagining change. [ABSTRACT FROM AUTHOR]

This paper explores the relationship between crisis and experience, concentrating on 'excentric positionality' in relation to the shared world, as presented in the work of Helmuth Plessner. A by-product of the 1920s Weimar Germany, Plessner's philosophical anthropology, it is argued, presents us with a forgotten blueprint for transitive and compositional approaches to the social world. Instead of the familiar 'crisis of experience' used to diagnose 'what has gone wrong', it allows us to re-learn how to work with 'the experience of crisis' itself. The latter holds the key to a different type of approach based on 'xeno-communication'. This type of communication utilizes the productive potential of crisis in its uncertainty and hesitation before a decision, showing a way to extend and enlarge experience itself. Cultivation of these 'excentric' dynamics in turn suggests new 'excentric methodologies' based on a more flexible fit between concepts and the worlds they are meant to describe. 'Excentric methodologies' constitute a type of experience-based, analytical response to the shared world. They work with phenomena across spaces and problems, analytically utilizing their joint emergence from the fundamental imbalance and discontinuity characteristic of the human environment. [ABSTRACT FROM AUTHOR]

This article calls for a rethinking of critical sociology. Representing classical critical sociology, the Bourdieusian paradigm illustrated domination, but its negative foundation removed actors' power, privileging sociological knowledge as capable of identifying (social) transcendental categories of thought. Latour's constructivism challenged this privilege, giving actors the political power of aggregating collectives around their common concerns at the cost of emphasizing domination and critique. We propose a critical approach that evades a transcendental perspective reliant on pure negation, producing a more positive critical sociology founded on processualist phenomenological and pragmatic perspectives, principally Merleau-Ponty and Dewey. Actors and researchers can collectively ruminate on their perspectives and concerns to challenge power structures and transform their worlds. At the center of this is the social-mien, a creative reimagination of habitus. A brief discussion of the protests and scholarship surrounding the Notre-Dame-des-Landes activists' practice of democracy highlights the utility of the approach and serves as a model for future application. [ABSTRACT FROM AUTHOR]

This article analyses Achille Mbembe's theorization of necropolitics and surplus life in dialogue with three comparable theorizations: Agamben's 'bare life', Marxist scholarship on 'relative surplus populations', and Afropessimist theorizations of 'social death'. I argue that Mbembe's work allows us to develop a critique of sacrifice that at the same time (contra Agamben) recognizes how it plays a structural role within necropolitics. Examining the influence of Georges Bataille's writings on sacrifice allows me to clarify this argument. The second part of the article examines the 'surplus life' of necropolitics in comparative analysis, tracing some of the limits of Mbembe's reading through a dialogue with Marxist and Afropessimist readings. I characterize Mbembe's work in terms of a poetics and politics of surplus: 'reserves of life' are affirmed against the excess of violence characterizing the present. However, this critique of violence relies upon abrupt leaps from politics to abstract ethical appeals in ways that obscure the implications of Mbembe's own analysis. [ABSTRACT FROM AUTHOR]

This article questions the place of the child in the metaphysics and imaginary of Western colonization, racialization, and decolonization. In the last chapter of The Wretched of the Earth by Frantz Fanon, children appear not only as victims but also as a problem for which Fanon struggles to account as a theorist of decolonization as much as a psychiatric practitioner. Through a reading of one of the cases, this article interrogates the ways in which colonization attempts to infantilize colonized populations while erasing childhood, and the ways in which decolonization meets colonization by regarding childhood in the end as a misfortune. The work of decolonization, to proceed, thus would demand us to rethink childhood, and in doing so break free of Western metaphysics. [ABSTRACT FROM AUTHOR]

This article focuses on Stuart Hall's reading of Louis Althusser's main theoretical works. Since the early 1970s, Hall has undertaken a critical confrontation with Althusser's 'structural Marxism', rescuing those useful concepts to think cultural difference and identity, without failing to criticize his 'superstructuralist' interpretation of Marx. However, what Hall will retain as Althusser's most important contribution is, above all, his theory of ideology. In this context, I follow an idea formulated by Hall that could be read as summarizing the theoretical and political scope of Althusser's contribution to Cultural Studies: 'he enabled me to live in and with difference'. By complicating classical interpretations schemes in the Marxist tradition, Hall's Althusser may be read as a 'thinker of difference' who opens up a whole research program to reconsider class conflicts as traversed (or 'overdetermined') by gender, racial or colonial conflicts. [ABSTRACT FROM AUTHOR]

Freud completed his last book, on Moses and Monotheism, in 1939, while in his London exile. Its publication was deemed untimely, as its two main theses could be construed as a form of Jewish self-hatred. The first claim questions Moses' Jewish origins and contends that the founder of the Jews was in fact an Egyptian; the second suggests that the Jews killed Moses and then created his myth as a coping mechanism for concealing their terrible deed. In this article, I contend that Moses and Monotheism can be read as Freud's intervention in debates on the 'Jewish Question'. After revisiting Freud's original argument (I), I assess its reception among leading Jewish intellectuals of the 20th century (II). I then use Freud's arguments to look at the two key themes of the Jewish Question: understanding the defining features of Jewish identity (III) and the pervasiveness of antisemitism in Western culture (IV). [ABSTRACT FROM AUTHOR]

The article shows that Habermas's modernism and Lyotard's postmodernism are not as antithetical as they are often taken to be. First, we argue that Habermas is not a strong foundationalist concerned with identifying universal rules for language, as postmodern critiques have often interpreted him. Instead, he develops a social pragmatics in which the communicative use of language is the fundamental presupposition of any meaningful interaction. Second, we argue that Lyotard is not a relativist who denies any universal linguistic structure. Instead, he claims that language involves a universal element of dissensus that cannot be subordinated to consensus. Third, we show that neither does Habermas defend a new version of the kind of philosophy of history characteristic of the Enlightenment, nor is Lyotard a historical relativist, but instead they both seek alternatives to these positions. The conclusion calls for more nuance in the interpretation of both perspectives. [ABSTRACT FROM AUTHOR]

There is a growing awareness that the condition of the built environment has a substantial impact on health. Systematic housing conditions surveys are a method for developing information about the physical condition of housing. This paper introduces the Center for Economic Information's (CEI) Neighborhood Housing Conditions Survey (NHCS). We discuss the history and implementation of the NHCS in light of other academic and civic housing conditions surveys. The paper also reviews the history and method of the NHCS. We find that housing conditions surveys are generally designed from scratch for each new research program, translating survey results into policy remains underdeveloped in the scholarly literature, and heterogeneity between surveys reduces the ability to compare observations across space and time. The NHCS may address some of these issues, suitable as an "off the shelf" template, adjustable to suit programmatic needs, and providing a baseline consistency across space and time. [ABSTRACT FROM AUTHOR]

Active transportation modes such as walking and biking are gaining popularity for their extensive health and environmental benefits, yet scholars know little about how place-based accessibility varies by area sociodemographic composition. This study is among the first to examine sociodemographic disparities (by both race and socioeconomic status) in bikeability while allowing for heterogeneity in disparities. Consideration of bikeability disparities is particularly critical within the framework of urban planning concepts that promote equitable accessibility and reduced dependency on automobiles, such as the 15-minute city. Geographically Weighted Regressions examined associations between census tract-level bikeability (using an index that combines five components), socioeconomic status, and percentage non-White residents (controlling for age of structures in tracts). Findings showed that the strength and directionality of associations between bikeability and race/socioeconomic status varied throughout the county, providing targeted information on where greater concentrations of low socioeconomic status and non-White residents were associated with lower bikeability. [ABSTRACT FROM AUTHOR]

This is an autoethnographic note on conducting fieldwork with the purpose of documenting; first, outside academia––doing documentary photography; and second doing ethnography and autoethnography within academia. It explores different ways to conduct fieldwork (alone or in groups, ethnographically or autoethnographically) and different traditional and innovative ideas about how the "field" was interpreted commonsensically in the past and could be interpreted now, using the analytical dimension of the hybrid field. It is written both autoethnographically and creatively and includes a short methodological "novel." The research note concludes with a reflection on a particular field-work experience, tackling its limitation and imagining different ways to perform it. [ABSTRACT FROM AUTHOR]

The focus on culture as an engine of sustainable development has favoured its gradual acquisition by institutions engaged in the protection and promotion of heritage as an enabling and systemic factor capable of connecting innovation, continue education, research, and citizen engagement in a single chain. Knowledge of the landscape that combines works of nature and humankind and its bio-cultural diversity makes it possible to identify innovative informal education and new tourist itineraries where the real experience is presented as a cultural pilgrimage. The European project of the Marie Skłodowska-Curie Programme RISE ‘Informal and non-Formal E-Learning for Cultural Heritage - xFORMAL’, currently halfway through its lifecycle, was born to create an informal way of accessing the cultural heritage of one's territory, revealing its past, history, and the civilisations that preceded us. After two years of closure due to the pandemic, this project reintroduced an authentic experience through gamification, a contact with landscapes, museums, and archaeological sites with physical, social, and cultural dimensions of their environments across space and over time. Building upon this foundation, the article delves into the intricate design and architectural principles that underpin the creation of the xFORMAL game, showcasing it as a paradigm of informal learning. This exploration includes a detailed analysis of the game's innovative design elements, educational strategies, and its role in facilitating an engaging and immersive learning experience outside traditional educational settings.

Suç yalnızca bireysel bir eylem olmaktan ziyade aynı zamanda toplum yaşamını derinden etkileyen bir sosyal olgudur. Çocuk suçluluğu da bu nedenle toplumsal sorunun önemli bir parçasını oluşturmaktadır. Bu açıdan hukuk kurallarını çiğneyen bireylere meşru cezaların uygulanmasını gerektiren bir eylem olarak suç politika yapıcılar ve yasa koyucuların çözmesi gereken sorunların başında gelmektedir. Toplumsal faktörler, ekonomik durum, eğitim seviyesi, kültürel normlar ve sosyal adalet gibi unsurlar çocuğun suça itilmesini üzerinde etkilidir. Bu araştırmada toplumsal değişim sürecinde çocuk tanımında, çocukların itildikleri suç türlerinde, hukuki yaklaşımlarda ve suçla başa çıkma politikalarındaki değişimler incelenmiştir. Bu arka plana destek olarak kitle iletişim araçlarının yaygınlaşmasının suç davranışı üzerindeki etkileri değerlendirilerek çocuk üzerindeki etkileri de analiz edilmiştir. Modernleşmenin etkilerine paralel olarak değişen hukuki bakış sayesinde çocuğun bir yetişkin gibi yargılanma biçimi de değişmiştir. Dünyada ve ülkemizdeki 19. yüzyıldan günümüze kadar olan süreçte gerçekleşen toplumsal değişimlerin etkisiyle çocuk ve suç arasındaki ilişkinin hangi yönlerde farklılaştığı bu çalışmanın ana sorusunu oluşturmaktadır. Makalenin araştırma yöntemi olarak literatür tarama tekniği seçilmiştir. Ek olarak bu çalışmada tarihi ve kültürel karşılaştırmalar yapılırken ülkelerin resmi istatistiki verilerinden de yararlanılmıştır. Bu çalışma sonucunda, yıllık istatistiklerden yola çıkılarak suça itilmiş çocuk sayısının artmasına paralel olarak suç teorilerinin biyolojik ve psikolojik bakış açılarından uzaklaşıp sosyo-kültürel yaklaşımlara evirildiği sonucuna ulaşılmıştır. Ek olarak, suçla başa çıkma politikalarının çocuklara yönelik danışmanlık, aile denetimi, sosyalleşme alana kaydığı anlaşılmış ve TV programlarının çocukların yaşam dünyasında tahribata neden olduğu da bulunmuştur.

Since the formation of sociology as a separate science during the first half of the 19th century, some of the most important questions that sociologists have attempted to answer have been what the cognitive possibilities of sociology as a science are and what the most adequate methods of research that it should use are. In this work, we will critically analyze how Max Weber, one of the most significant sociologists, understood the cognitive possibilities of sociology and what method, according to him, sociology as a social science should use. Firstly, we will examine how the intellectual climate of the second half of the 19th century influenced his understanding of scientific methodology in a broader sense. Then, Weber's vision of the basic epistemological characteristics of social sciences and his methodological-theoretical determination of sociology will be presented.

The purpose of this study is to explore the competing claims of two tourism stakeholders, local residents and tourists, for the best possible interpretation of the cultural landscape of Jiufen, a mining heritage destination in Taiwan, using the social representation theory. The study uses the conceptual tool of social landscape connectivity to examine the linkages among various levels of access to cultural landscapes for residents and tourists in its current state of tourism development. In-depth interviews were conducted with 18 local residents and 16 tourists using purposive and snowball sampling. Results indicated that representations of cultural landscape consist of four interconnected themes: memory linking the past to the present, collective identity, belongingness, and mass tourism destinations. However, opinions regarding precisely what representations comprised the best possible cultural landscapes for tourism were inconsistent. The ramifications of value co-creation in a mining heritage destination's sustainable development are discussed. [ABSTRACT FROM AUTHOR]

This article critically examines recent arguments by Andrew Abbott, Jensen Sass, and Tariq Modood proposing a normative sociology, one that not only adopts an evaluative stance towards the phenomena it investigates, but also makes explicit and seeks to justify the values on which its evaluations rely. I argue that, while these proposals are to be welcomed in some respects, they fail to address two key issues: On what reasonable basis can it be assumed that there are single correct answers to value questions?; and What distinctive intellectual authority can sociologists claim to be able to discover those answers? I also point out that these recent advocates for a normative sociology pay insufficient attention to the opposing position, a commitment to 'value-neutrality', as proposed most notably by Max Weber. I argue that, while this is frequently ignored or dismissed out of hand, it represents a much more coherent and cogent view, even if its advocates have rarely fully lived up to its demands. [ABSTRACT FROM AUTHOR]

The greatest conceptual challenge that moral panic studies has struggled with over the past half century is the problem of disproportion. Since the field's inception, moral panics have been conceptualized as disproportionately conservative overreactions to ostensibly insignificant problems. It did not take long for critics, many of whom were working in moral panic studies or related fields of inquiry, to point out that disproportion is construed in a normative rather than empirical manner, and to supplement the conventional focus on conservative overreactions by drawing attention to either conservatively conditioned underreactions (missing panics) or socially progressive overreactions that are cultivated on the political left rather than the right (good moral panics). This article explains how the dynamics of disproportionate social reactions are more complicated than conventional moral panic scholars and their critics alike have recognized. By theorizing the nuances involved in disproportionate social reactions, the article develops a provisional framework to encourage theoretical and conceptual investigations into different kinds of moral boundary violations. The focus of analysis is on the problem of disproportion as it appears in moral panic studies, but scholars working with a broader range of realist, materialist, and/or critical perspectives will recognize and identify with the normative challenges posed by the problem of disproportion in their respective areas of inquiry. [ABSTRACT FROM AUTHOR]

Black Sociology has reemerged as a vital scientific endeavor to understand the social conditions of Black people. One approach to Black Sociology identifies five principles that are rooted in the Atlanta Sociological Laboratory (ASL) at Atlanta University. Another approach permits scholars to use any Black scholar from the Black intellectual tradition and apply it to sociological phenomena. While both approaches provide generative analytical lenses, they do not engage one another leaving the utility of Black sociology bifurcated, without clear theoretical and methodological boundaries. Reviewing 20 ASL publications, I articulate seven principles that define Black sociology as the scientific analysis of systems of oppression and social power developed at ASL. To do this, I add a validity principle, a Black sociological standpoint, and a practitioner principle that clearly defines Black Sociology's intellectual boundaries as a scientific/intellectual movement. [ABSTRACT FROM AUTHOR]

Charles Thorpe argues sociology lacks a "language of society as a whole." He holds that positivist sociologists de-legitimated holistic theories or broad normatively oriented "social theories," leaving the discipline without discursive means to critically assess and deliberate its overall directions and those of society. Thorpe does not address holistic theory directly or explain how it differs analytically from standard "sociological theory." My intent is to clarify these matters by extending facets of his argument to illuminate the interdependence between holistic theorizing and empirical-historical social science, which is necessary to create the type of "reflexive sociology" that Thorpe argues would make sociology more cosmopolitan and capable of addressing the turbulent sociopolitical conditions in the interregnum after neoliberalism. [ABSTRACT FROM AUTHOR]

This book examines changes in the "content and status of sociology" in the United States in the present and recent past. The author understands the present as an era in which relatively organized capitalism has "given way to the disorganization, "de-civilizing," and "wilding" of post-modern post-normalcy. Sociology in the previous period was oriented toward reinforcing the sense of normalcy both epistemologically and substantively. A "normal science" of repetition, teleological modernization, and value-free science resonated with the experience of "social normalcy." In the more recent period, crises have proliferated throughout social space, with implications for sociology, undoing its metaphysical foundations and throwing into question all the disciplinary divisions upon which normal science had been organized. In response, sociology has seen the emergence of two new variants: a hyper-normalized sociology that doubles down on "statistical prowess" and "the application of quantitative techniques to novel domains"; and a post-normal sociology that rejects positivism and value-freedom and that is aligned with particular social movements and identities. This post-normal sociology, Thorpe argues, complements rather than contradicts corporate neoliberalism and works together with hyper-normal sociology in marginalizing critical sociology. In response, I argue that Thorpe mischaracterizes academic freedom and understates its importance, underestimates the heterogeneity within US sociology today, and overstates the historical unprecedentedness of the present condition of "postnormal" polycrisis. [ABSTRACT FROM AUTHOR]

This article investigates the styles of enquiry involved in Lowland South American Amerindian shamanic and narrative discourse genres. The article argues in favour of the existence of an Amazonian mode of thinking strictly related to formulaic composition, commonly found in different verbal poetic genres and its contemporary transformations into written texts published as books by Amerindian researchers and narrators. Taking into account philosophical and anthropological discussions about speculative thinking, this study aims to revise the role of narrative verbal genres in Amerindian ethnology and its ontological backgrounds, as well as offering an alternative perspective on the contrast between writing and oral traditions. The article is based on translations of songs and testimonies collected among the Marubo of Western Amazonia. [ABSTRACT FROM AUTHOR]

The long‐held conviction of a mutually exclusive relationship between psychoanalysis, which allegedly proceeds purely in terms of individual psychology, and historical social science, which is interested primarily in the analysis of collectives, has significantly hindered dialogue between the disciplines. Norbert Elias's "figurational" sociology, which has been strongly influenced by psychoanalysis and group therapy, has the potential to indicate a way in which social science‐oriented historical research might investigate the network of relations between individual and "collective" psychic processes without relying on artificial dichotomies. Elias's figurational theory, for its part, does not sufficiently take into account the question of a collective or social unconscious, so this article examines approaches that attempt to explore and conceptually define a supra‐individual unconscious. [ABSTRACT FROM AUTHOR]

While previous research has focused on terrorist attacks and natives' attitudes towards immigration, we examine the effect of anti-refugee attacks on refugees' attitude towards the host country. We use survey data from the 33rd wave of the German Socio-Economic Panel as the fieldwork period overlapped with the infamous anti-refugee riots in Bautzen and as the survey includes a refugee sample. Making use of this natural experiment, we find significant and negative short-term effects of the riots on respondents' perception of Germany, as well as low geographic variation. Such natural experiments in the form of unexpected events during survey design offer social scientists the possibilities to identify causal effects from observational survey data as they split respondents into a control and treatment group. Given the vast amount of (cross-)national survey data, often including specific subsamples, our study demonstrates the great potential of natural experiments for sociological research on minority groups in society. [ABSTRACT FROM AUTHOR]

The multiple problems that the planet is currently experiencing—climate crisis, conventional and unconventional wars, planetary disenchantment with political systems, growth of inequality, increase in all kinds of intersectional violence, destructuring of the political economy of morality, etc.—are not a favorable scenario for thinking about hope. This paper nevertheless offers a summary presentation of the sociology of hope, presenting some of its central sources and components as well as a proposed study agenda for the future. This article seeks to foster discussion of what could be the central axes of a sociology of hope. To achieve this purpose, the following argumentative strategy was chosen: (a) the "place" of hope is explored in some classics of sociology, (b) the central components of a sociological investigation of hope are synthesized, and (c) an agenda is presented as a summary for a future development of a sociology of hope. The article seeks to draw attention to the urgency of hope as an important element for the future of sociology and social sciences in the twenty-first century. [ABSTRACT FROM AUTHOR]