Search

We explore the role of moral, cognitive, and pragmatic legitimacy in reproducing the organization of two on‐demand labor platforms for couriers. Labor platforms are ideal cases to explore questions of legitimacy and institutional reproduction because they aspire towards automaticity. Since the 1970s, with the emergence of new production technologies and organizational forms, labor and work scholars have predicted a shift from the use of direct, coercive controls as a method to coordinate activity to more indirect, hegemonic, and normative methods of control. However, we find that in the case of the gig economy, platform firms are refuting the predictions of Post‐Fordist labor scholars, relying upon new forms of direct technological control as well as coercive, indirect market control, as opposed to shared norms and obligations, as methods for coordinating activity. We explore the implications of ‘post‐legitimate’ institutions, as well as the latent moral economy of gig workers as revealed through their critiques of the platform economy. [ABSTRACT FROM AUTHOR]

In December 2022, a scientific breakthrough in fusion energy resulted in widespread media attention with a focus on fusion as a key strategy to mitigate climate change. In this article, we draw from Herbert Marcuse's work on technological rationality to examine fusion technology in this context. We explore if fusion is seen as a way to master nature, if it protects current power relations, and if a focus on fusion might detract attention and resources from alternatives. Illustrating technological rationality, much attention is being given to the potential achievement of fusion energy, it is being championed by already powerful economic actors, and despite that it is unlikely to be ready in time to support necessary climate mitigation, it may be detracting support for more effective and just strategies that already exist. In this context, framing fusion as a solution to climate change represents what Marcuse calls 'one-dimensional thinking'. [ABSTRACT FROM AUTHOR]

There are at least five obstacles to the viability of ideology critique as a method of analysis in current conditions: (1) there is no ideology-free, God's-eye view through which the critical theorist can analyze other ideologies; (2) few people really believe in explicit ideological justifications for exploitation and domination today, a widespread skepticism that could annul the warrant for ideology critique; (3) conspiracy theories and identity politics have superseded more universalistic and structural forms of critique, which, due to their real and superficial similarities with ideology critique, represent troublesome competitors; (4) ecological degradation is undermining the possibility of the free future that ideology critique implicitly anticipates; and (5) due to the decline of radical labor movements and near-absolute control of consciousness by the culture industry, the audience for ideology critique is so small and distracted that thoughtful, written analyses of ideology may be pointless. Despite these obstacles, I defend ideology critique as a viable and beneficial method. Barrier (5) is the only obstacle that I think has the potential to deliver a death blow to ideology critique in the foreseeable future. [ABSTRACT FROM AUTHOR]

There is a gap between concern about environmental degradation such as climate change and effective action taken against the forces that drive degradation. This paper argues that real helplessness, a social condition producing powerless, stupefied, and repressed actors, is a fortified barrier between climate concern and effective climate action. Political‐economic analysis has theoretical and methodological implications for environmental social science and helps explain a current conundrum in critical sociology: Why are alternatives to a system that drives climate change and other catastrophic risks still seen as unrealistic? We suffer from a political‐economic system impervious to transformation before we suffer from a lack of alternative ideas. [ABSTRACT FROM AUTHOR]

A sociological revision of Aron Gurwitsch provides a helpful layered theory of conscious experience as a four-domain structure: the theme, the thematic field, the halo, and the social horizon. The social horizon—the totality of the social world that is unknown, vaguely known, taken for granted, or ignored by the subject despite objectively influencing the thoughts and actions of the subject—, helps conceptualize how everyday human–computer interaction (HCI) can obscure social structures. Two examples illustrate the usefulness of this framework: (1) illuminating new forms of social control known as "surveillance capitalism" that influence the other domains of consciousness despite being invisible to the subject and (2) explaining how computer use tends to "hide" the ecological impacts of digital-technological systems from the attention of subjects. A sociological four-domain theory of consciousness supplements ethnomethodological HCI research by preserving the field's long-standing focus on micro-level interactions and user experience while simultaneously drawing attention to a "commonsense ignorance of social structure"—in this case, the invisibility of the social structures behind personal computer use. Social structure can be reproduced even when actors are unaware of engaging in its reproduction. [ABSTRACT FROM AUTHOR]

This paper examines the social-theoretical assumptions and assesses the potential effectiveness of holding carbon-intensive corporations legally accountable for climate change harms. We argue that the structure of private corporations operating in a growth-dependent capitalist social formation is the problem, not concrete companies. Ignoring social structure has practical consequences. Assuming favourable court outcomes in the future – a questionable assumption considering remaining procedural obstacles and the status quo-preserving tendencies of law –, bringing claims against corporations for civil wrongs will remain ineffective as a mitigation strategy because many carbon-intensive corporations can absorb substantial lawsuit-related costs and, even if legal costs push fossil fuel companies out of business, their competitors will step in to extract open reserves. Changing the law, rather than pursuing individual offenders, will necessarily need to provide more systemic recourse to environmental degradation. We recommend a potentially more effective mitigation strategy for which lawyers concerned about climate change could lend knowledge, resources, and time: fossil fuel nationalisation. [ABSTRACT FROM AUTHOR]

This paper identifies experiential processes through which social structures become taken for granted, termed processes of "structure marginalization". Passive processes of structure marginalization relegate social structures to the margin of experience without the use of higher-order cognitive acts such as evaluation and reflection. Examples include adapting to social structures via routine and habitual practices (material reification), a lack of conscious awareness of the complexity, historical formation, and other details of social structures (ignorance), and rendering social structures irrelevant when they are unreflectively judged to be of no value for achieving ends (nullification). Active processes of structure marginalization reflectively and discursively relegate social structures to marginal consciousness. Examples include the use of naturalistic and necessitarian explanations for the social order that implicitly justify it as inalterable or "just the way things are" (discursive reification), normative justifications for the status quo (legitimation), and conscious awareness of one's powerlessness to control social-structural conditions (helplessness). Active processes of structure marginalization originate in passive processes. The goal of the typology is to explain, at the level of experience, why social structures typically remain unproblematic and unnoticed in everyday life, even during periods of social crisis and change or when existing structures produce harmful effects. [ABSTRACT FROM AUTHOR]

An increasing number of scientists have illustrated how economic growth is an underlying driver of the climate crisis. This article examines how associated levels of excess work, production, and consumption repress human flourishing and drive global warming. Drawing from the work of Herbert Marcuse and André Gorz, we discuss the irrationality of a system of excess work, production, and consumption in terms of unnecessary human repression and environmental destruction. In the context of the climate crisis, this system becomes even more irrational as it threatens the habitability of Earth for humans. We examine work-time reduction and related sufficiency measures as a rational response to the climate crisis. [ABSTRACT FROM AUTHOR]

This project clarifies the notoriously ambiguous concept of reification through analytical descriptions of reificatory modes of experience in social context. The experience of social constructions as fixed and unchangeable ("subjective reification") is manifest in four interrelated experiential modes: (1) doxa, taking the social world for granted; (2) identification, experiencing abstractions as realer than particular objects; (3) enframing, the experience of means (technology and economic production) as ends and ends (humanity and life) as means; and (4) detachment, experience after suspending genuine emotional engagement. Each experiential mode is rooted in historically contingent yet objective social conditions ("objective reification") and, thus, has a degree of validity – hence the power of reification, in comparison to legitimation, in social reproduction. Methodologically, the difficult path remains theorizing society as a totality without losing sight of its human formation with due attention to the everyday actors who reproduce and, every so often, challenge this totality. [ABSTRACT FROM AUTHOR]

To make Adorno's difficult notion of "identity thinking" more amendable to sociological research, this project brings his Negative Dialectics into conversation with Schutz's theory of typification. When revised with Adorno's attention to political economy and the pathologies of reification, Schutz's framework allows for an analysis of identity thinking in everyday life. Both theorists argue that categories of thought: (1) automatically subsume objects for pragmatic yet socially conditioned reasons, (2) are socially formed, transferred, and selected, and (3) suppress particularizing characteristics of objects. Their overlapping arguments are cross-fertilized to propose a critical approach to cognitive sociology that can engage in a form of ideology critique that illuminates forms of thinking that conceal social contradictions. This approach is useful for explaining the "mundane dialectic of enlightenment": the daily reproduction of unreflective rationalization that breeds irrationality in the form of social domination and environmental harm, a contradiction which finds its ultimate expression in climate change inaction. [ABSTRACT FROM AUTHOR]

This project explores lay victims' conceptions of environmental crime and environmental injustice through in-depth interviews with a snowball sample of people affected by, and former employees of, the Chem-Dyne Superfund site in Hamilton, Ohio, USA. Qualitative content analysis revealed that participants used the following criteria to define both environmental crime and environmental injustice: illegality, intentionality, harm and safety, and unfairness. These findings have important implications for studies of environmental crime and environmental injustice: (1) Lay victims' conceptions of environmental crime and environmental injustice are multidimensional concepts; (2) lay victims' conceptions of environmental crime and environmental injustice are mostly anthropocentric; (3) there is significant conceptual overlap between environmental crime and environmental injustice in lay victim accounts; and (4) lay victims' conceptions of environmental crime and environmental injustice are similar to, yet distinct from, formal and academic definitions. [ABSTRACT FROM AUTHOR]

Using the concepts of metabolism and metabolic rift as a framework, this paper examines carbon geoengineering technologies as a solution to climate change and explores if it is possible to mend an ecological metabolic rift without fundamental changes in the social metabolic order. Carbon geoengineering technologies have become a key component of scenarios to limit the extent of global warming and are being discussed as a means to sequester carbon and, therefore, mend the carbon cycle. However, most applications of carbon geoengineering thus far do not result in net negative emissions. Strategies to make operations profitable result in neutral or positive, rather than negative, emissions. While these strategies have the potential to reduce greenhouse gas concentrations, the current social order constrains their use and effectiveness. Instead of being applied as part of the solution to climate change, carbon geoengineering is being strategically promoted by the fossil fuel industry in ways that serve to reproduce and maintain the current social order. [ABSTRACT FROM AUTHOR]

This article expands upon the notion of ideology as a material phenomenon, usually in the form of institutionalized, taken-for-granted practices. It draws on Herbert Marcuse and related thinkers to conceptualize technological solutions to environmental problems as materialized ideological responses to social-ecological contradictions, which, by concealing these contradictions, reproduce existing social conditions. This article outlines a method of technology assessment as ideology critique that draws attention to: (1) the social determinants of the given technology; (2) whether the technology conceals or masks social-ecological contradictions; (3) whether the technology reproduces existing social conditions; and (4) whether the technology may be used for more rational or emancipatory ends in different social conditions. The examples of solar geoengineering and agricultural biotechnology are examined and it is found that, in each case, these technological solutions conceal social-ecological contradictions and support the current economic system and those benefiting from it, while precluding other alternatives. [ABSTRACT FROM AUTHOR]

The Frankfurt School formulated a negative dialectics that keeps open the possibility for alternative social futures by explaining and diagnosing the non-existence of 'real possibilities' to actualize a better world. Ernst Bloch's category of 'mere possibility' makes a 'warmer' negative dialectics viable, a form that faces a grim reality head on yet loosens the prohibition against identifying pathways toward alternative social futures latent in social conditions, possibilities with the potentiality (the objective-external dimension of possibility), but lack the capacity (the subjective-internal dimension of possibility), to become actual. This allows negative dialectics to engage in relatively programmatic 'prospect-exploration' when tackling dire issues like climate change, even if the proposed solutions are deficient. Identifying merely possible climate change solutions skirts three problematic tendencies in prescriptive assessments of climate politics: (1) promoting the continuation of ineffective mitigation strategies (e.g., carbon markets), (2) calling for a revolution without a revolutionary subject, and (3) fatalism. [ABSTRACT FROM AUTHOR]

In 2018, a wave of climate change activism emerged in response to calls from scientists for urgent, unprecedented, and far-reaching changes to address the climate crisis. Three social movements, Extinction Rebellion, Fridays for Future, and the Sunrise Movement, have received the most attention and continue to grow. Synthesizing and integrating Erik Olin Wright's theories of social transformation, the authors apply Wright's work to analyze these movements and identify barriers and opportunities moving forward. While significant forces of social reproduction continue to shape politics and constrain climate action, unintended social consequences combined with new social movements are ripening conditions for transformation. The authors identify non-reformist reforms, a forceful form of symbiotic transformation pushed forward by social movements, as the most likely strategy to address the climate crisis and catalyze broader emancipatory transformation. While climate movements face significant opposition, they continue to grow and create a stronger trajectory for deep social change. [ABSTRACT FROM AUTHOR]

In response to climate change projections, scientists and concerned citizens are increasingly calling for changes in personal consumption. However, these calls ignore the true relationship between production and consumption and the ongoing propagation of the ideology of overconsumption. In this article, we draw from Western Marxist theorists to explain the ideology of overconsumption and its implications for addressing global climate change. Drawing from Herbert Marcuse and Guy Debord, we illustrate how production drives consumption, how advertising promotes false needs and excess, how these power relations are concealed, and how they undermine social and ecological well-being. Specific to climate change, continued widespread support for increasing levels of production and economic growth will undermine efforts to reduce carbon emissions and limit global warming. Given the relationships between production and carbon emissions, effective mitigation efforts will require significant systemic changes in work, production, consumption, advertising, and social norms. [ABSTRACT FROM AUTHOR]

This article examines how nonhuman animals, along with land and labor, represent fictitious commodities as described by Karl Polanyi. Animals in agriculture are examined as an extreme example of animal commodification whose use resembles the exploitation of land and labor. Conceptual frameworks developed from Marxist theory, including the subsumption of nature, the second contradiction of capitalism, and alienation, are applied to illustrate how the negative impacts to animals, the environment, and public health associated with animal agriculture are caused by attempts to overcome the incomplete commodification of animals. This article illustrates how social theory can be extended to apply to animals, especially animals who are deeply embedded in human society. The inclusion of animals in social analyses also serves to strengthen our overall understanding of exploitation and oppression under capitalism. [ABSTRACT FROM AUTHOR]

Why have societies failed to effectively respond to climate change? We address the question of climate change inaction by (1) examining how an unambiguously ominous report about climate change (IPCC 2018) was made palatable by news media and (2) explaining why climate change is typically unthematized in everyday life. Drawing on Adorno and Schutz, we develop a political‐economic theory of relevance. The imperative to accumulate capital is not only a social‐structural reality but also shapes why particular facts are regarded as relevant in experience (topical relevance) as well as how relevant material is interpreted (interpretative relevance) and acted toward (motivational relevance). Applying this framework, we (1) argue that media popularizations of the IPCC's dire Global Warming of 1.5°C (2018) are constituted by relevance systems conditioned by a capitalist social context and (2) strengthen Ollinaho's (2016) Schutzian explanation for climate change inaction by examining how productive relations and the culture industry perpetuate climate change irrelevance in everyday life. Schutz's framework helps conceptualize the intricacies of ideology and, when revised with Adorno's sociology, shines new light on an old question: the relations between social conditions and knowledge. [ABSTRACT FROM AUTHOR]

Spectacular reassurance strategies, drawing from Guy Debord's concept of the spectacle, refer to tactics that mitigate environmental concern and action while simultaneously maintaining or accelerating the social-structural causes of environmental harm. Three such strategies are identified here, each of which advances a critique of image-based, consumerist-oriented, and ineffective environmental politics. First, spectacular justifications for environmental harm are legitimations of environmental degradation based on values that paradoxically presuppose a livable environment. Second, spectacular environmental communication is the use of 'green' images and symbols that mitigate environmental concern and action. Third, spectacular environmental reform refers to policy or lifestyle changes that fail to alter the underlying systemic causes of the environmental crisis. Debord's prescriptive environmental politics are explicated and his conceptual framework is brought into conversation with overlapping theories and concepts influential in contemporary environmental political analysis: social practice theory, green governmentality, hegemony, and post-ecologist politics. [ABSTRACT FROM AUTHOR]

Geoengineering would mask and reproduce capital's contradictory needs to self-expand, on the one hand, and maintain a stable climate system, on the other. The Plan B frame, which presents geoengineering as a back-up plan to address climate change in case there is a failure to sufficiently reduce emissions (Plan A), is one means to depict this condition to the public and is a product of, and appeals to, a prevalent 'technological rationality'. Despite its misleading simplicity, logical flaws, and irrational rationality, the Plan B frame is a relatively valid representation of geoengineering in current political-economic conditions. Although the Plan B frame will gain traction because Plan A is too expensive in the short term and does not serve powerful interests, there are alternative social futures in which technology could be used to address climate change in ways that preserve the environment and reduce social risks. [ABSTRACT FROM AUTHOR]

Sociologists commonly hypothesise that experiencing the impacts of climate change will lead actors, including farmers, to desire to address climate change. It is increasingly clear that farmers can detect the regional biophysical expressions and impacts of climate change. However, this has not led farmers to desire to take action on climate change. This begs the question: how then are farmers interpreting these experiences? We argue that political‐economic context, the structural conditions of capitalist production, contributes to how farmers perceive and understand the impacts of climate change. We draw from our novel political economy of relevance theoretical framework and apply this framework to a sample of over 100 qualitative interviews with Iowa and Indiana row‐crop farmers. We focus on their experiences with heavy rain events, a key impact of climate change in the Midwest. Our findings suggest that farmers become aware of, interpret and respond to heavy rain events within the context of capitalist production. This leads most farmers to see heavy rain events as barriers to achieving capitalist goals, rather than as signals of the reconsider climate scepticism or the need to mitigate contributions to climate change. [ABSTRACT FROM AUTHOR]

In the midst of a wave of market expansion, carbon markets have been proposed as the best way to address global climate change. While some argue that carbon markets represent a modern example of a Polanyian counter-movement to the environmental crisis, we adopt a structural interpretation of Polanyi to refute this claim. Carbon markets represent a further expansion of markets that fails to address the underlying contradictions related to the commodification of nature. In addition, they increase risks to society and the domination of economic elites. While carbon markets further subject social and ecological relations to market mechanisms, we examine degrowth as a possible response to climate change that prioritises social and environmental goals over economic growth. While degrowth continues to be dismissed as impractical or impossible, a growing number of scholars, scientists and activists argue it is the only way to address global climate change. In contrast to carbon markets, we argue degrowth could represent a genuine Polanyian counter-movement in response to climate change. In addition, degrowth could help all those disenfranchised by market fundamentalism by addressing the triple crises related to the commodification of land, labour and money. [ABSTRACT FROM AUTHOR]

The goals of this project are twofold: (1) to show how research on, and normative-theoretical justifications for, public participation in environmental decision-making can inform discussions about how to improve global environmental governance (GEG) and (2) to present a series of questions that follow any attempt to scale up results from research on local, regional, and national public participation to meet global environmental challenges. It seeks to clarify what the ‘problem of scale’ means for democratizing GEG by classifying, and proposing partial answers to, multiple problems of scale: (1) The social barriers question: What political-economic barriers stand in the way? (2) The institutional formation question: What institutions need (re)forming? (3) The ‘who’ question: Who should participate and how should they be selected? (4) The procedural question: How and when should the global public participate? (5) The evaluative question: What are the criteria for process and outcome evaluation? [ABSTRACT FROM AUTHOR]

Abstract Degrowth—the reduction of energy and material throughput via shrinking total economic production and consumption in a socially sustainable way—would entail fewer working hours. However, work time reduction is not a sufficient condition for lower throughput because people may engage in environmentally harmful activities during expanded leisure. The purpose of this paper is to revisit the pessimistic and critical traditions to explicate unconventional utopian images of inactivity as a valuable feature of a better society. Pessimism makes a case for renouncing dissatisfaction-causing desires, an ethic that takes on a collective and futuristic form in Eduard von Hartmann and Emil Cioran. In the critical tradition, an indirect foundation of degrowth thinking, the central goal of the abolition of alienated labor is elevated to utopian heights in Theodor W. Adorno's brief portrayal of peace as humanity reconciled with nature in rest. These forecasts and hopes help envision what aspects of leisure may look like in post-growth society. For example, work time reduction policies should be paired with consumption-curbing policies, especially advertising limits. I warn against recuperation via "minimalist" commodities. Readers interested in degrowth and sustainability will benefit from contributions to discussions surrounding work time reduction, sustainable consumption, and post-growth imaginaries. Highlights • Work time reduction is not a sufficient condition for degrowth. • Increased inactivity is an underexplored form of low-impact leisure. • Pessimism and critical theory help visualize an idler society. • The argument is formulated as resignation from desire in the pessimistic tradition. • Critical theory envisions reconciliation, perpetual peace in a post-work society. [ABSTRACT FROM AUTHOR]

In light of the 2015 Paris Climate Agreement, this project synthesizes and advances critiques of the possibility of a sustainable capitalism by adopting an explicit ‘negative’ theory of ideology, understood as ideas that conceal contradictions through the reification and/or legitimation of the existing social order. Prominent climate change policy frameworks – the ‘greening’ of markets (market-corrective measures), technology (alternative energy, energy efficiency, and geoengineering), and growth (the green growth strategy) – are shown to conceal one or both of the two systemic socio-ecological contradictions inherent in the current social formation: (1) a contradiction between capital’s growth-dependence and the latter’s degrading impact on the climate (the ‘capital-climate contradiction’) and (2) a contradiction between the potential of using technological infrastructure that aids in emissions reductions and the institutionalized social relations that obstruct this technical potential (the ‘technical potential-productive relations contradiction’). Attempts to reform the very techniques and institutions that brought about the climate crisis will remain ineffective and reproduce the social order that results in climate change. After proposing a way in which societies might move out of the ideological trappings of green markets, technology, and growth, two alternatives are proposed: economic degrowth coupled with Marcuse’s conception of a ‘new technology’. [ABSTRACT FROM AUTHOR]

Environmental social scientists should analyze ideologies that reproduce ecologically unsustainable societies through the method of ideology critique. Ideology refers to ideas and practices that conceal contradictions through the legitimation and/or reification of the social order. Ideology critique is a method that allows the researcher to unmask systemic contradictions concealed by ideology. While the primary purpose of this project is to revisit and revise conceptual and methodological tools for the environmental social sciences, I provide examples of ideologies that may aid in the reproduction of the "treadmill of production" or the expansionistic production cycle that accelerates resource use and pollution. [ABSTRACT FROM AUTHOR]

In the work of Charles H. Cooley, sympathy is (1) a central subject matter of sociology and social psychology (as the faculty humans use to acquire knowledge of other humans), (2) a descriptive and explanatory method similar to 'interpretive understanding,' and (3) an evaluative method used for social critique and arguments for social reforms (as the basis for making moral judgments). The latter feature of the value-orienting qualitative method of sympathetic introspection is pertinent in light of discussions regarding the development of a critical qualitative methodology. The uniqueness of Cooley's method, when compared to value-neutral approaches in the interpretive tradition, is its theoretically- and methodologically-grounded license for social scientific thinking to cultivate concern for the people it studies, with the following practical implication: arguments for social reforms rooted in a form of knowledge that embeds individuals in the social whole. Further, Cooley's notion of sympathy contributes to the theory of mind debate by theorizing both a philosophical-anthropological and sociological foundation for attributing mental states to others in order to participate in social action. [ABSTRACT FROM AUTHOR]

In light of research showing that climate change policy opinions and perceptions of climate change are conditioned by pre-held values, Max Scheler's axiology, conception of ethos, and sociology of knowledge are revisited. Scheler provides a critical analysis of the values surrounding modern technology's relation to nature, especially in his assessment of the subordination of life to utility, or, the 'ethos of industrialism'. The ethos of industrialism is said to influence the modern understanding of the environment as a machine to be controlled for human aims. Scheler's phenomenological proto-environmental sociology can contribute to the environmental social sciences in three ways: (1) articulating the axiological basis of human knowledge of the environment; (2) offering new values to consider in future research on the social dimensions of human-nature relations; and (3) a framework for connecting socio-ecological analysis with evaluation, specifically for evaluating different types of technologies based on their relation to the environment. [ABSTRACT FROM AUTHOR]

The policy instruments at the core of the notion of green growth are central to South Korea’s National Strategy for Green Growth (NSGG): (1) green stimulus packages; (2) “price-based” or market corrective policies; and (3) green research and development to bring about a technological shift that increases resource efficiency and the use of renewable energy sources. This assessment of the NSGG explores the potentials and limitations of (3) in light of the Jevons paradox, the commonly found association between improved efficiency and increased resource use. Greenhouse gas (GHG) emissions and total energy use have increased since the implementation of the NSGG despite overall improvements in energy efficiency. We argue that the Jevons paradox is a fundamental limitation of the NSGG and suggest policy alternatives to the NSGG: (1) increased public participation in environmental decision-making and (2) economic degrowth. [ABSTRACT FROM AUTHOR]

Consumer society has negated Freud's thesis presented inCivilization and its Discontents. The hindrance of desire affirmation is no longer the foundation of discontent. The inverse is now true. A seemingly limitless number of desires have been manufactured and administered with a solitary route to their affirmation via consumption. Because of this, consumer society's members find themselves in a lifeworld of aimless striving, dissatisfaction, disappointment and boredom. I demonstrate that the attempt to flee the sufferings of estranged labour through consumption has pushed consumer society into a new web of suffering brought on by a continual development of manufactured desires, creating a minor yet perpetual pain that is best understood in the light of a sociologized and historicized Schopenhauerian philosophy. [ABSTRACT FROM PUBLISHER]

Durkheim’s claim in Suicide that humanity’s ‘inextinguishable thirst’ (soif inextinguible) causes suffering was adopted from Arthur Schopenhauer’s argument that the will-to-live’s ‘unquenchable thirst’ (unlöschbaren Durst) causes suffering, which was previously adopted from the Buddha’s argument that ‘ceaselessly recurring thirst’ (tṛṣṇā) causes suffering. This article retraces this demonstrable though seemingly unlikely history of ideas and reveals that the philosophical underpinnings of Durkheim’s theory of anomie are rooted, through Schopenhauer, whose thought influenced many thinkers during the Neo-Romantic fin de siècle period, including Durkheim, in the Buddha’s Second Noble Truth – a doctrine made available to Schopenhauer in European translations of Buddhist texts during the previous turn of the century’s ‘Oriental Renaissance’. By achieving a more thorough understanding of the ambiguous concept of anomie through its Eastern intellectual origins, this project shows that the common conceptualization of anomie as ‘normlessness’ is inconsequential without presupposing that humans thirst and unconstrained thirst causes pain. [ABSTRACT FROM AUTHOR]

The menace of pessimism in early critical theory is often criticized for being antithetical to Marxism’s emancipatory vision and/or implicitly conservative, a position memorably illustrated in Lukács’ appraisal of Adorno as a resident of Schopenhauer’s “Grand Hotel Abyss,” where one enjoys a nihilistically detached yet aesthetically pleasurable stay without mounting any real challenges to the miseries of the real world. This stance, reworked in numerous assessments of the first-generation Frankfurt School, presupposes that radicalism and pessimism are antagonistic positions. By rethinking early critical theory in light of discussions of “nonideal” alternatives to the ideal theories of liberal egalitarian thinkers, I argue that the Frankfurt School salvaged the prospects of emancipation precisely due to their view from the “Grand Hotel Abyss.” Through their gloomy reply to Marx in nonideal conditions, the Frankfurt School’s negative views paradoxically preserved the possibility for historical alternatives and serve two functions for social theory today: (1) to help bring the causes of injustice to consciousness and (2) to preserve a messianic hope. [ABSTRACT FROM PUBLISHER]

Erich Fromm argues that the only reliable way to solve the environmental crisis is to alter current social formations in a way in which biophilia can flourish, so humankind can solve its existential dichotomy as well as meet survival needs in an ecologically sound way. However, society's preoccupation with the non-alive—elements such as technique, the mechanical, gadgets, and commodities—shows that the modern social character is far from biophilous. Instead, modern societies are inherently ecologically destructive due to systematic processes and attraction to its progress is a less acute form of, what Fromm terms, necrophilia. His insights can help formulate a social theory of environmental degradation that includes structural and ideational variables. Prescriptively, this means appeals for value changes must correspond with fitting appeals for structural changes in social systems. [ABSTRACT FROM AUTHOR]

A number of environmental scholars have argued Jürgen Habermas' communicative theories contain important insights for developing discourse-based models for making decisions about environmental risks and problems. Others have criticized Habermas for his anthropocentrism and split with the first-generation Frankfurt School's social ecology. By repositioning these assessments into Habermas' theories and their development, I argue the dissimilar interpretations and applications of Habermasian theory in the environmental social sciences and humanities can be explained by the theme of Habermas' work highlighted by both groups. Environmental critics of Habermas tend to emphasize his substantive claims about human-nature relations, whereas his environmental supporters tend to emphasize how his procedural theories of fair and inclusive discourse provide democratic alternatives to technocratic environmental decision-making. Environmental scholars and sociologists can continue this fruitful 'greening' of Habermasian theory by (1) merging the social ecology of the first-generation Frankfurt School with Habermas' communicative theories and (2) continuing the development of discourse-based environmental decision-making models while attending to the concerns raised by Habermas' environmental critics. [ABSTRACT FROM AUTHOR]

Well before the now flourishing field of animal studies, the thinkers associated with Frankfurt, Germany’s Institute of Social Research theorized and problematized society’s troubling relationship with animals. Early critical theory explored the various manifestations of “unrelenting exploitation” animals have experienced in human societies and maintained that the domination of animals is intimately linked to the domination of human beings, especially of women and racial and ethnic minorities. They criticized Western thought for instrumentalist attitudes toward animals and were committed to extending compassion to animals. Max Horkheimer, Theodor W. Adorno, and Herbert Marcuse mount four challenges to sociologists today: (1) to unmask the shared forms of domination experienced by both animals and marginalized human beings, (2) for environmental sociologists to make animals a principle subject of investigation, (3) for sociological animal studies scholars to engage with philosophy, and (4) to adopt a critical and normative sociological perspective when studying human–animal relations. [ABSTRACT FROM PUBLISHER]

Abstract: Given a tree T on n vertices, there is an associated ideal I of generated by all paths of a fixed length ℓ of T. We classify all trees for which is Cohen–Macaulay, and we show that an ideal I whose generators correspond to any collection of subtrees of T satisfies the König property. Since the edge ideal of a simplicial tree has this form, this generalizes a result of Faridi. Moreover, every square-free monomial ideal can be represented (non-uniquely) as a subtree ideal of a graph, so this construction provides a new combinatorial tool for studying square-free monomial ideals. [Copyright &y& Elsevier]

Activists and world leaders increasingly call for bold climate action. Yet proposals remain far from the transformative systemic changes required. While many remain in denial that system change is necessary, others who call for system change fail to articulate what that change would entail. It is critical that the climate movement identifies and promotes specific strategies for change. Identifying synergistic proposals associated with ecosocialism and degrowth, we describe a set of policies, programs, and strategies that have the potential to justly minimize warming and that could become key demands of climate movement organizations attempting to influence governments in the Global North. While there are stigmas associated with ecosocialism and degrowth, the described strategies can be promoted without using these terms. Articulating specific strategies for system change is necessary to challenge the powerful actors and interests that continue to maintain the status quo and our current climate trajectory. [ABSTRACT FROM AUTHOR]

Studying the consequences of industrial animal agribusiness provides an ideal entry point for environmental sociologists to begin incorporating animals into their analyses. To explore the contributions that environmental sociology can make toward understanding the effects of industrial animal agribusiness, we (1) review selected applicable environmental sociological perspectives, and (2) examine how they have been applied and/or could be applied to understand and interpret the changes in, consequences of, and possible alternatives to industrial animal agribusiness. Our primary purpose is to demonstrate how the interconnected categorizations and propositions of environmental sociological theories can help us better conceptualize, describe, and explain the environmental, public-health, and animal-welfare consequences of industrial animal agribusiness. [ABSTRACT FROM AUTHOR]

Within Arthur Schopenhauer's pessimistic philosophy he set aside a special place for animals. Not only did Schopenhauer show great affection for other species and repeatedly criticize Western anthropocentrism, but he also argued that we could know a great deal about animals by intimately knowing ourselves. Although currently underdeveloped, Schopenhauer's intro-spective methodology sheds light on how we can begin to mend the epistemic human-animal boundary through his emphasis on immediate, concrete knowledge and intuition. In practice too, Schopenhauer's metaphysically grounded ethical system of compassion offers an alter-native to both utilitarianism and deontology to bridge the human-animal moral boundary. For Schopenhauer, if a person recognizes the identical, underlying substance of their self and the animal kingdom, he or she will extend loving kindness and justice to all creatures. [ABSTRACT FROM AUTHOR]

Correction to: How Do Social Structures Become Taken for Granted? In section B Active Structure Marginalization:... b in the sentence beginning "Although social structures..". the word "changechange" should read "change" to read '...of rapid social change:...'. In section B Ignorance b in the sentence beginning "Social structures,..". the words '...actors by..'. in '...were formed by concrete actors by predecessors..'. should be deleted to read '...were formed by concrete predecessors...'. [Extracted from the article]

In the past half-century, massive structural, geographic, and technological changes have occurred in livestock production. This ‘livestock revolution’ has raised considerable environmental, public health, and ethical concerns. The majority of analyses concerning the negative outcomes associated with these transformations usually condemn industrial technologies as the root of the problem. This article argues that the force behind technological developments in livestock production is to aid capital’s blind drive for self-expansion and self-accumulation and is the source of the majority of contemporary food animal suffering. It analyzes (1) the paramount role of generalized commodity production in altering the welfare of food animals and (2) the potential of fundamentally improving human relations with food animals within the system of capital. [ABSTRACT FROM PUBLISHER]

The author examines the forgotten power of Schopenhauerian pessimism and compassion in Max Horkeimer's materialism to counteract the disregard of Horkheimer in the English-speaking world. He notes how Horkheimer's social thought changed throughout his life from an emphasis on interdisciplinary materialism to a scathing critique of instrumental reason that led to his pessimism. He points out that Horkheimer's pessimism should be seen as a critical instrument for generating the notion of hope.

Karl Marx has been charged by some to have been “speciesist” or “anthropocentric,” radically favoring human emancipation at the expense of animals. This assertion stems in part from his critical comments concerning animal welfare. This essay concisely reviews Marx's remarks on animal welfare, arguing that they are a critique of bourgeois hypocrisy and social reformism and should not be interpreted as negative comments against concern for animal cruelty itself. [ABSTRACT FROM PUBLISHER]

This paper examines how the economic growth imperative not only drives climate change and created the conditions for the development and spread of the COVID-19 pandemic but is also the context for climate change inaction and ineffective responses to the pandemic. Focusing on the United States, the paper identifies pretenses for collective inaction on COVID-19 that are similar in content to familiar justifications for delay in climate action: (1) denialism, (2) individualism, and (3) techno-optimism. These justifications must be identified as strategies to maintain the status-quo and benefit the wealthy few while allowing avoidable human suffering and loss. Adequately addressing climate change and future pandemics requires overcoming these false narratives and transitioning to social conditions that are resilient, healthy, and sustainable – specifically conditions where social and ecological well-being are prioritized over economic growth for the sake of profit maximization. [ABSTRACT FROM AUTHOR]

Drawing from the critical theory of Herbert Marcuse, we expect that the fossil fuel industry will support carbon capture and storage (CCS) because it can further and prolong profitability in the industry. Through a qualitative analysis of fossil fuel company and trade organization framings of CCS, three frames are identified: (1) faith in innovation , or, the belief that any barrier that fetters technological solutions to environmental problems can be overcome; (2) value instrumentalization , or, the predominance of instrumental values when justifying or explaining the benefits of technological solutions; and (3) status quo maintenance , or, the application or anticipated application of technological solutions in order to reproduce the most fundamental processes and social structures that characterize modern societies. Frames tend to omit the following issues and concerns relevant to CCS: (4) potential social and environmental risks (risk minimization); (5) non-instrumental values (value restriction); and (6) possible future scenarios that are qualitatively different than a growing economy powered by increased energy throughput (possibility blindness). The potential climate and energy policy implications of these framings are analyzed and assessed. • The fossil fuel industry promotes carbon capture and storage through three frames. • Faith in innovation : barriers to CCS will be overcome. • Value instrumentalization : justifications for CCS are means-oriented. • Status quo maintenance : CCS can sustain a fossil fuel-based growing economy. [ABSTRACT FROM AUTHOR]

We extend social theory to farm animals in an attempt to illustrate how non-human animals embedded in social systems can be examined using sociological concepts. Inspired by efforts to include the freedom to express natural behaviour in farm animal welfare standards, we apply Marx's conception of alienation to dairy cows. We first examine industrial dairy farm conditions and find that these systems result in the distortion of life and the suppression of physical and social needs. We then explore alienation in an alternative production system where cows graze on pasture and choose when to be milked by robotic milking machines. Based on farm visits and interviews with farmers, we find that this alternative system addresses several aspects of alienation found in industrial dairy farms. However, despite the benefits associated with alternative production systems, forms of alienation will persist in all systems where maximising profits remains prioritised over life and wellbeing. [ABSTRACT FROM AUTHOR]