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Du Bois's work, especially his early work, was explicitly concerned with morality, including dedicated studies into the moral lives of black Americans and their perceived moral standing in American society. His wider oeuvre was also regularly concerned with the role of stratified moral status and power-laden judgement as instruments of oppression. Yet, the long-overdue revival of Du Bois's contribution to sociology has given little credence to his work on morality. Likewise, the resurgent sociology of morality has scarcely engaged with Du Bois's work at all. The primary intention of this article is thus to introduce and explore Du Bois's work on morality. In so doing, the article sets out the aims of Du Bois's work on morality, explores his empirical investigations into the topic, and argues that recognition of Du Bois's ongoing concern for the relationship between racialisation and moral status allows the moral content of his more familiar writings and concepts to come to the fore. Throughout, it is argued that Du Bois's work on morality anticipates many of the features of contemporary sociologies of morality in its emphasis on moral contestation and power, in its focus on practices and care, and in its intention to use the study of morality for the purpose of social reform. But his work also goes beyond current approaches in its recognition of the significance of moral judgement to processes of racialisation. How Du Bois's work contributes to the future of current sociologies of morality is the focus of the conclusion. [ABSTRACT FROM AUTHOR]

Noting that Benhabib's ethical theory has seldom been engaged with by sociologists of morality, this article introduces and interrogates Benhabib's ethical theory from a sociological perspective. It is argued that Benhabib's critiques of Enlightenment conceptions of morality complement sociological theories of morality. Her concepts of the 'concrete' and 'generalized' other and 'interactive universalism' can potentially inform recurrent debates in the sociology of morality about the extent to which cultural plurality precludes the possibility of sociologists providing normative judgements, and the extent to which certain features of moral experiences can be taken to be universal. However, Benhabib's argument that discourse ethics can provide a procedural means to judge between competing moral claims leads her to prioritize the perspective of 'postconventional' Western modernism as the means to adjudicate between the moral tolerability of cultural beliefs and practices. This leads her to characterize 'conventional' moral systems as subordinate, which succumbs to postcolonial critiques of the role of processes of domination in organizing the validity of moral claims. [ABSTRACT FROM AUTHOR]

The methodologies employed in the 2001 Census in England and Wales and key issues that led to the successful implementation are discussed. The 2001 Census results are explored through a series of demographic analyses illustrating the sorts of issues investigated during the One Number Census Quality Assurance process.

In this article we argue that menthol-containing products, like chewing gums, vapour rubs and mouthwashes, are used as moral things within everyday practices. They take on moral functions because of how their material qualities contribute to sensory experiences. Specifically, we focus on scenarios in which menthol products become associated with the moral work of care and highlight the temporal dimension of what people do with moral things. We review the literature on morality as a practical, everyday accomplishment and stress the embodied nature of caring practices to outline how care is bound up with sensory experience. We draw on rich qualitative data generated through creative methods, including film, photography and sketching, as part of object-elicitation interviews, focus groups, home tours and 'pop-up stalls'. We develop three concepts regarding the function of moral things: manifesting, anchoring and conserving moral relations to describe how time, morality and the sensory are entwined. [ABSTRACT FROM AUTHOR]