Sociology

Quotation:
Salvatore, Armando. 2019. Secularity through a ‘Soft Distinction’ in the Islamic Ecumene? Adab as a Counterpoint to Shari’a. Historical Social Research 44 (3): 35-51. doi: 10.12759/hsr.44.2019.3.35-51.

Abstract: This article highlights a 'soft' distinction in the regulation of human conduct which emerged through various epochs of Islamicate history: between adab as the marker of an ethical and literary tradition, on the one hand, and the normative claims covered by shari'a and drawing particularly on the exemplary sayings of Prophet Muhammad, the hadith corpus, on the other. Adab became a counterpoint to the hadith-shari'a discourse by relying on non-Prophetic and, in this sense, non-divine sources of knowledge. The first part of the study reconstructs the trajectory of adab in pre-colonial times while the second part explores crucial transformations occurring under the impact of European colonial modernity, whose discourse propagated a strongly autonomous notion of secular civility. The interventions of several Muslim reformers of the era contributed to make adab the hub of an autochthonous type of secularity. Here adab still works as a marker of a soft distinction-only that it now becomes a 'double distinction': both between a mundane and a prophetic tradition within the Islamic ecumene, and between an emerging Muslim secularity and the European colonial one.

The appeal of voluntary environmental programs (VEPs) lies in their promise to mutually serve government, industry, and environmental interests because they can reduce admin-istrative burdens, provide flexibility to decide how to implement environmental improve-ments, ...

Abstract Self-reported delinquency scales have been widely adopted by researchers seeking to measure delinquency. Establishing the validity of these scales is critical because if valid measures are not created, findings about the correlates of delinquency will be of limited use in testing theory and formulating public policy. In this article, the authors use data from the first wave of the National Youth Survey to examine the measurement properties of a commonly used delinquency scale. The authors use the Rasch measurement model to ...

Most scholars acknowledge that males are overrepresented in crime statistics, but existing criminological theory has not yet provided a widely accepted explanation of this difference. In this article, we review Tittle's (1995) arguments concerning gender differences in deviant behavior and derive five gender hypotheses from control balance theory. Using data collected specifically for the purpose of operationalizing the control ratio, we examine differential involvement in two forms of deviance (predation against self and exploitation ...

The author attempts to analyze several categories of the Japanese political culture of the Nara period of the 7th–8th centuries AD, such as harmony (wa 和), and righteousness (gi 義). The author supposes that the existential disposition of trust forms the basis for such categories. In Confucian tradition, this disposition is expressed through trustworthiness (sin 信). The article begins with an overview of the Japanese political culture of the Nara period in order to clarify the place of wa, gi, and sin in Japanese political thought. The author pays close attention to the roles of language and myth in Japanese culture as well. It is argued that political culture is a sort of superstructure for language, which is a substructure. Since language is the logos of culture as a whole, it is possible to identify the existential meanings of categories of political culture that are ontologically rooted in language. The author claims that the patterns of political thinking in Japanese tradition are reflected in myth. In order to prove this, the authors offers an analysis of the use of such characters as wa 和 and gi 義 in the Japanese chronicles Kojiki and Nihongi, highlighting the variety of their meanings and the close connection with trustworthiness as their basis.

Автор предлагает проанализировать категории политической культуры Японии периода Нара (VII–VIII века) — согласие ва 和 и должное ги 義, предполагая, что в их основании кроется экзистенциальный принцип доверия, выраженный конфуцианской категорией доверительности син 信. Начиная с краткого обзора политической культуры исследуемого периода, автор артикулирует значение всех исследуемых категорий в топике японского политического мышления. Отдельное внимание уделено роли языка и мифа в японской культуре, т. к. автор исходит из убеждения, что политическая культура является своего рода надстройкой над основанием, коим является язык, будучи логосом культуры в целом, благодаря чему становится возможным выявить онтологически укорененные в языке экзистенциальные смыслы категорий политической мысли. Приходя к выводу, что в японской традиции миф в наибольшей степени отражает закономерности политического мышления, в заключительной части работы автор анализирует употребление иероглифов ва 和 и ги 義 в текстах японских мифолетописных хроник «Кодзики», «Нихонги» и «Сёку нихонги», поочередно проясняя оттенки их значений и обнаруживая в них доверительную основу.

Huellas de Humboldt en Cuba (o: Lo mucho que no sabemos todavía de Humboldt en Cuba)
Sabemos muy poco acerca de las huellas, los lugares reales, las personas de contacto, así como las rutas y espacios de Humboldt en Cuba. Este breve artículo trata de enumerar qué huellas de Humboldt en Cuba no conocemos o no conocemos todavía.
Wir wissen sehr wenig über die Spuren, die realen Orte, die Kontaktpersonen sowie die Routen und Räume Humboldts auf Kuba.
Dieser kurze Artikel versucht aufzulisten, welche Spuren Humboldts auf Kuba wir nicht oder noch nicht kennen.
We know very little about the traces, the real places, the contact persons as well as the routes and rooms of Humboldt in Cuba. This short article tries to list which Humboldt's traces in Cuba we do not or do not know yet.

En la investigación antropológica, así como en la historiografía, la utilización de teoría social para hacer una investigación bajo los cánones de dichas disciplinas, es poco frecuente. Tomando en cuenta que nos encontramos en sociedades llamadas complejas, es necesario utilizar metodologías y herramientas de investigación que podrían salir de los rubros estrictos de la disciplina a la que nos dedicamos, ya sea la historia o la antropología. Por tal motivo, la utilización de teoría y metodología sociológica en el campo de la etnohistoria, nos parece pertinente para ampliar la mirada de investigación en tres dimensiones: futuro, presente y pasado. Este panorama bajo la perspectiva epistemológica del constructivismo.

Ivan Illich’in en ilgi çekici özelliklerinden birisi, önemsiz görünen kavramları, tarihin derin dehlizlerinde özenle ve farklı dil, din ile kültürler üzerinden takip ederek izini sürmesidir. Önemsiz görünen ancak önemsiz olmayan kavramları kendi bakış açısıyla farklı bir şekilde ortaya koyar. Örneğin su, anadil, sağlık, hafıza, öğrenmenin tarihi, mesken, bisiklet, eşya, sokak, israf ve bu liste uzar gider. Okur, Illich’in kılavuzluğunda bu yolculuğa çıktığında, bağlantıların, kültürler arası geçişlerin ve ilişkilerin çeşitliliği ve renkliliğine hayran olur.

Kendi ana dilini, kendi belleğinden bulup çıkaramayan, pek çok dili bir arada öğrenerek büyüyen Illich, tamamen hâkim olduğu yarım dil hazinesi sayesinde, artık pek çok kimsenin okuyup anlayamadığı metinlere hâkimdir. Çalışkanlığı ve bunu sosyal hayata harmanlama becerisi ile metinleri sokaktan hiç kopmamış, bu nedenle her yazdığı çok okunmuş ve tartışma yaratmıştır.

Illich bu kitabında geçmişin ya da tarihin aynasında 12. yüzyıla kadar uzanır. Hayal gücü, algı, kavramlar ve imgelem ile ilgilenir. Bu okumalarını, çağdaş okuyucuya rapor verecekmiş gibi güncelleştirir ve sosyal hayatımızı saran hatta boğan meselelere ayna tutar. Bu olağanüstü yeteneği sayesinde, metin asla sıkıcı olmaz ve okura yabancılaşmaz. Onun yazdıkları kendi aramızdaki konuşmalarımız gibi, günlük çekişme ve tartışmalarımız tadında ilerler.

Bunu bilinçli olarak yapar; ancak ve ancak geçmişin aynasından bakarsak, günümüzün dikkatinin sınırlarının genellikle dışında oluşmuş varsayımların farkına varıp yüzyılımızın zihinsel çabalarının farkını gözlemleyebileceğimizi dile getirir.

Kitabın birinci bölümünde, bizim de gözde gündemimiz olan müştereklerden ne anladığını ve bunun geleneksel toplum ve kıtlık algısıyla ilintisini yazarak başlayan İllich, Şenlikli Toplum kitabından başlayarak kendi yazdıklarına özeleştiri getirerek devam ediyor.
Ivan Illich serimizin bu yeni kitabı ile okurları selamlamaktan çok büyük mutluluk duyduğumuzu özellikle belirtmek isteriz.

Le capitalisme change avec ses crises organiques et la manière dont l'État gère ces crises. De la longue dépression (1873-1896) est apparu un capitalisme organisé situé dans un monde de rivalités inter-impérialistes, de la Grande Dépression (1929-1939) au fordisme et de la grande crise du capitalisme fordiste (1967-1979) au capitalisme mondialisé des marchés financiers. Et en 2007, le capitalisme mondialisé des marchés financiers, parfois qualifié de «néolibéralisme», est entré dans la quatrième crise organique de l'histoire du capitalisme. La question est: cette crise est-elle terminée? Et, si oui, un nouveau capitalisme est-il déjà né de la crise du capitalisme mondial des marchés financiers?

Desde las sensibilidades metafóricas desarrolladas por Erving Goffman,
proponemos una aproximación a las problemáticas del juego a través
de una genealogía que rastrea las conexiones goffmanianas con los
dispositivos videolúdicos. De este modo, entendemos las interacciones
y la vida social como un espacio performativo donde se interpretan
roles y operan simultáneamente cuatro metáforas descritas por el autor
(teatral, rito, marco y juego). Aplicando una metodología de análisis
cualitativo basada en entrevistas y observación participante (virtual y
cara a cara) aspiramos a aprehender la cultura de juego mientras
profundizamos en los rasgos más sutiles y subyacentes de la
interacción lúdica. Para ello, proponemos un recorrido por los
escenarios, interacciones, performatividades y mecanismos de
socialización, presentes en los videojuegos, que progresivamente son
más ubicuos y relevantes en la preocupación y quehacer sociológico.

Desde las sensibilidades metafóricas desarrolladas por Erving Goffman,
proponemos una aproximación a las problemáticas del juego a través
de una genealogía que rastrea las conexiones goffmanianas con los
dispositivos videolúdicos. De este modo, entendemos las interacciones
y la vida social como un espacio performativo donde se interpretan
roles y operan simultáneamente cuatro metáforas descritas por el autor
(teatral, rito, marco y juego). Aplicando una metodología de análisis
cualitativo basada en entrevistas y observación participante (virtual y
cara a cara) aspiramos a aprehender la cultura de juego mientras
profundizamos en los rasgos más sutiles y subyacentes de la
interacción lúdica. Para ello, proponemos un recorrido por los
escenarios, interacciones, performatividades y mecanismos de
socialización, presentes en los videojuegos, que progresivamente son
más ubicuos y relevantes en la preocupación y quehacer sociológico.

The unqualified phrase "the left" is beloved of subeditors for precisely the same reason as it is useless to help us think. In a subtitle, "The left must…" or "The problem with the left…" works well precisely because it is a fudge, an empty signifier into which everyone can read whatever suits them best. It should be fairly obvious that in most countries today, and especially in the US and UK, there is no "real" meaning of the left in (to put it baldly) the Marxist terms of concrete political organisation. Nobody would seriously argue that we have a present-day equivalent of the French Revolution's Assemblée in which one could identify those deputies sitting on one side of the room and radically opposed to the power of church and king as "the left". Instead, there is a constant practical question: if within society (whether within parliaments or opinion columns) there are forces which can be said to represent that same general tendency but in our present circumstances, what are they?