Several years ago I heard an introductory presentation by a retired sociologist. He spent a half hour presenting basics so he could frame a further argument about politics in a small city. The problem of introducing sociology is impressive to me–there was no mention of problems in this introductory presentation. Sociology sets off to abstract social functionalities in various ways and the ‘meta’ in relation to each such way is abstracted too; conundrums of self-reference and subjectivity and multiple subjectivities, are abstracted, so forth, on and on, etcetera.
The sociological project often ventures away from the sensible matter of considering and studying the practical sociological experience and learned informal social means of the (so-called) folk. What of a field of inquiry termed Folk Sociology? I will need to google it!
Excerpt via N+1.
Too Much Sociology N+1 Magazine – The Editors – This spread of sociological thinking has led to sociological living?—?ways of thinking and seeing that are constructed in order to carry out, yet somehow escape, the relentless demystification sociology requires. Seeing art as a product, mere stuff, rather than a work, has become a sign of a good liberal (as opposed to bad elitist) state of mind. This is why you must support upper-middlebrow Terrence Malick one day, and the next spuriously shock everyone with a loud defense of Transformers: Dark of the Moon. Too often, being on the left tasks you with a vigilant daily quest to avoid being tagged with snobbery. In sociological living, we place value on those works or groups that seem most likely to force a reevaluation of an exclusive or oppressive order, or an order felt to be oppressive simply because exclusive. And yet despite this perpetual reevaluation of all values, the underlying social order seems unchanged; the sense of it all being a game not only persists, but hardens.
The initial demystifying shock of the sociology of culture in the academy partly accounts for its popularity. Thanks to the dead ends of certain kinds of European hermeneutics the realization that repeated analyses of Balzac novellas might not shake the foundations of the subject, let alone those of capitalism?—?it became more promising to ask why certain classes of people might be interested (and other classes not interested) in Balzac at all. No more appeals to the inexplicable nature of genius. Seen from the longue durée of social change, individual authors or works were less important than collectives or status groups, cities or systems. Like latter-day Northrop Fryes, armed with data, the critic-sociologists converted writers back into “literature” as a system, and from there into refractions of codes, institutions, and classes.
The effect on a sector of the professoriat, at least, has been liberating. It has led to a new wave of semi-sociological studies of institutions instead of works. Many of these, such as The Economy of Prestige or The World Republic of Letters, are, if we permit ourselves a value judgment, among the best works of criticism in our time. The overpowering influence of sociology outside its own disciplinary borders was recently verified in a list of “most-cited” intellectuals in the humanities.
“Most-cited intellectuals” is etched here without irony!
Personally, I’m curious about folk sociology*, and glad, Hans-Georg Moeller wrote Luhmann Explained From Souls to Systems. The opening leaf in Moeller’s book offers up Niklas Luhmann this way:
It has always been clear to me that a thoroughly constructed conceptual theory of society would be much more radical and much more discomforting in its effects than focused criticisms–criticisms of capitalism for instance–could ever imagine.
…a fine Batesonian insight methinks.
* (Speculation;) First order question of folk sociology: What do you know about your being an agent and actor? embeds a second order problem of reflexivity.
