Face Constituting Theory

2020 ◽  
pp. 275-313
Author(s):  
Robert B. Arundale
Keyword(s):  
Social Sciences ◽  
Social Practices ◽  
Cultural Groups ◽  
The Social ◽  
Alternative Conceptualization ◽  
Viable Culture ◽  
Formal Statement

Connection with and separation from one another is a productive alternative conceptualization of what is known cross-culturally and in the social sciences as “face.” It follows that conceptualizing relating as conjointly co-constituting operative interpretings of both connection and separation is equivalent to conceptualizing relating as conjointly co-constituting face. Constituting connection with and separation from one another is a viable culture-general conceptualization of face, as apparent in considering the culture-specific construals of the dialectic in several cultural groups. Chapter 8 provides a formal statement of Face Constituting Theory, and against that background examines how researchers go about “finding face” in social practices in everyday interacting, compares the theory with six prior accounts of face, and considers participants’ evaluations of their interpretings of relating and face, of threat, and of im/politeness.

scholarly journals El discurso sobre el poder en la intervención profesional: otro caso de la colonización del trabajo social por el régimen de verdad de las ciencias sociales

2011 ◽  
pp. 111
Author(s):  
Rubens Ramón Méndez
Keyword(s):  
Social Sciences ◽  
Social Work ◽  
Professional Practice ◽  
Research Program ◽  
Social Practices ◽  
The Real ◽  
The Social ◽  
Necessary Truths ◽  
Trabajo Social ◽  
Use Of Knowledge

Cuando el Trabajo Social comenzó a sistematizarse y a organizarse a partir de Mary Richmond, se proponía como un programa de investigación distinto dentro de las Ciencias Sociales (Lakatos, 1999). Distinto porque toma los planteos teóricos dados en las Ciencias Sociales desde �las circunstancias históricamente determinadas y existencialmente posicionadas; creando nuevas perspectivas sobre esos planteos teóricos� (Méndez, 2006) y porque con su práctica profesional, evalúa y muestra el problema de las consecuencias efectivas y potenciales de la utilización de los conocimientos (Dewey, 1967) en la construcción de las prácticas sociales (discursivas o no discursivas).Presentar la emergencia de un discurso propio de las personas y documentar lo real de las prácticas sociales, mostrar cómo es que a algunos enunciados que no son en sí mismos ni verdaderos ni falsos, se les otorgan el �estatuto de verdad�; es lo que hace que el Trabajo Social deba ser vigilado y desarmado en sus efectos.Si el discurso no es el medio por lo que se establecen las luchas en esta sociedad de discursos; sino que es por el discurso, por lo que se lucha. Si el discurso es �aquel poder del que quiere uno adueñarse� (Foucault, 1983), las Ciencias Sociales no podían dejar al azar el discurso del Trabajo Social.When Social Work became systematized and organized after Mary Richmond, it was described as a different research program within the social sciences (Lakatos, 1999). It was different because it considered the theoretical propositions in the social sciences from �historically determined and existentially positioned circumstances, thereby creating new perspectives on those theoretical propositions� (Méndez, 2006) and because through professional practice Social Work assesses and highlights the problem of the real and potential consequences of the use of knowledge in the construction of social practices (Dewey, 1967), whether discursive or non-discursive.As Social Work presents the emergence of people�s own discourse and documents the reality of social practices while it also presents statements which are neither true nor false as necessary truths, Social Work should be watched and disarmed in its consequences.Discourse is not the means through which fights are established in our discourse society; it is discourse that is fought about. If discourse is �that power we wish to get hold of� (Foucault, 1983), then the social sciences should not ignore the discourse of Social Work.

From Memory as Archive to Remembering as Conversation

2017 ◽  
Author(s):  
Jens Brockmeier
Keyword(s):  
Social Sciences ◽  
Cultural Practices ◽  
Social Practices ◽  
Memory Models ◽  
Memory Research ◽  
The Social ◽  
New Models ◽  
Cultural Dynamic

This chapter is concerned with changes in the understanding of remembering and forgetting. It pays particular attention to the emergence of alternative visions that challenge the traditional archival model of memory and offers new ways to conceive of mnemonic practices as cultural practices. Starting with a discussion of archival models in contemporary scientific memory research, it then examines new models of memory that aim to capture what archival models tend to ignore: the social, societal, and cultural dynamic of human remembering. In this way, the focus shifts to postarchival memory models that have emerged in clinical disciplines, the social sciences, and the humanities. The chapter concludes by discussing one approach to remembering and forgetting that conceives of them as inherently social practices—as practices that, it is suggested, should be understood after the model of conversation rather than the archival model of individual retrieval.

Positioning the Normative Practice Approach

2019 ◽  
pp. 31-54
Author(s):  
Jan Hoogland
Keyword(s):  
Social Sciences ◽  
Social Action ◽  
Social Practices ◽  
Stepping Stones ◽  
Normative Structure ◽  
The Social ◽  
Practice Approach ◽  
Normative Practice ◽  
Normative Practices ◽  
Definition Of

The concept of social practices has received growing attention in interpretative social sciences. This concept is based on a long tradition of hermeneutical, interpretative, action-theoretical, pragmatist, and phenomenological theories in the social sciences, starting with Weber's famous definition of social action. In this chapter, some crucial stepping stones of this tradition are highlighted. In the line of these theories, a new approach of normative practices will be introduced, partially based on core philosophical insights of the Dutch philosopher Herman Dooyeweerd. Central features of this approach are 1) the multi-layered, intrinsically normative structure of social practices (constitutive side) and 2) the importance of regulative convictions, ideals, and attitudes leading the disclosure and development of those practices (regulative side).

scholarly journals Human rationality in Vito Mancuso’s liberal Catholic theology augmenting the notions of Van Huyssteen’s ‘postfoundational transversality’ and McGrath’s ‘rational consilience’

2021 ◽  
Vol 42 (2) ◽  
Author(s):  
Johan Buitendag ◽  
Corneliu C. Simut
Keyword(s):  
Social Sciences ◽  
Social Practices ◽  
Eternal Life ◽  
Catholic Theology ◽  
Science Discourse ◽  
The Social ◽  
Theology And Science ◽  
Human Rationality

The cue for this article is human rationality being the cornerstone in Wentzel van Huyssteen’s thinking, and Alister McGrath’s scepsis about the feasibility of a postfoundational transversality in particular. This article does not intend to juxtapose Van Huyssteen’s postfoundational rationality to McGrath’s enterprise of a ‘rational consilience’ but contends that a transversal approach to rationality engages social ramifications as well. Subsequently, a liberal Catholic theologian’s take on rationality is presented here as such an offering from the social sciences contributes to a bricolage of unintegrated pieces of knowledge and discernments emerging from various disciplinary or social viewpoints on reality. Vito Mancuso continues to focus on human rationality which, in his view, provides humanity with the hope of eternal life or life from the perspective of eternity. Such a conviction is in line with his horizontal understanding of human rationality, in addition to the human being’s first challenge to understanding reality.Intradisciplinary and/or interdisciplinary implications: The reason d’être of this article is to call for a discussion partner to the notion of human rationality from the social sciences (indicated as one of the neglected fields in the theology and science discourse). Vito Mancuso, for one, brings the pragmatic and transformative (even revolutionary) dimension to the table. A transversal approach to rationality must integrate such social practices as well.

scholarly journals Nations as Gravitational Fields of Culture: In Defence of “Nationology”

2021 ◽  
Author(s):  
Plamen Akaliyski ◽  
Michael Harris Bond ◽  
Christian Welzel
Keyword(s):  
Social Sciences ◽  
National Identity ◽  
Social Class ◽  
National Culture ◽  
Cultural Groups ◽  
Gravitational Fields ◽  
Cross Border ◽  
The Social ◽  
Collective Phenomenon ◽  
Spatial Fields

Nations have been questioned as meaningful units for analyzing culture. Against this skepticism, we underline that culture is always a collective phenomenon, commonly understood as the prevalent values in a population that form its mentality and identity in differentiation from others. Nations are population entities that are manifest in states as their organizational frame, in countries as their territorial space, and in national identity as their psychological glue. Territorial in character, nations form spatial fields of ‘cultural gravitation.’ Above and beneath nations, other spatial fields of cultural gravitation exist, like sub-national regions (beneath) and geo-political areas (above). There are also non-spatial forces of cultural gravitation, including language, ethnicity, religion, social class, gender, and generation. To operationalize nations as gravitational fields of culture, we look at them in terms of their central tendencies and these tendencies’ densities and variance-binding powers, rather than understanding nations as monolithic and closed cultural containers. Because national culture is foundational for societal institutions and guides individuals’ behavior, it is of intrinsic interest for the social sciences to study culture at the nation-level, even in the presence of internal heterogeneity and cross-border similarity. Whenever of interest, sub- and supra-national cultural groups as well as non-spatial cultural groups should also be studied, but our theoretical framework warrants the use of nations as meaningful gravitational units for analyzing the dimensions and dynamics of culture.

How Societies Remember the Past

1995 ◽  
Vol 43 (1_suppl) ◽  
pp. 45-65 ◽  
Author(s):  
John Urry
Keyword(s):  
Social Sciences ◽  
Social Theory ◽  
Social Practices ◽  
The Past ◽  
The Social

It is argued that how societies remember the past should be a key element of social theory. The social sciences should direct attention to time, tradition, and memory. Some implications of developing such notions for heritage are examined. In particular, it is suggested that the implications of heritage are ambiguous and contradictory, especially in the light of arguments about ‘travelling cultures’ and ‘detraditionalization.’ The social practices involved in ‘reminiscence’ are briefly elaborated.

Christs in the Night: The Missiological Challenge of Andean Catholicism

1997 ◽  
Vol 25 (1) ◽  
pp. 51-60
Author(s):  
Curt Cadorette
Keyword(s):  
Social Sciences ◽  
Social Environment ◽  
Small Town ◽  
Religious Life ◽  
Cultural Groups ◽  
The South ◽  
The Social

This article analyzes the social and religious life of a small town in the south of Peru. Focusing on the celebration of Holy Week, it studies how particular socioeconomic and cultural groups employ Catholic ritual to articulate their self-understanding, both socio-politically and religiously. The essay uses concepts drawn from the social sciences to help elucidate the theological and missiological challenges one faces in a conflictive social environment.

Who’s Afraid of Confucius?

2014 ◽  
Vol 13 (4) ◽  
pp. 385-404 ◽  
Author(s):  
Kweku Ampiah
Keyword(s):  
Filial Piety ◽  
East Asian ◽  
Social Practices ◽  
Asian Countries ◽  
Cultural Groups ◽  
Ancestor Worship ◽  
Universal Principles ◽  
The Social ◽  
Confucian Values ◽  
Comparative Examination

The paper examines the popularly known Confucian values and ritual practices and questions the notion that these norms and practices are unique to East Asia. By evoking the essential social values and norms of the Akan culture (in West Africa) the analysis posits that the so-called East Asian values as codified by Confucius are actually universal principles. The essay examines how the principles of filial piety and ancestor worship play out in the social practices of the Asante people (of the Akan ethnic group) and the Confucian communities, and suggests that a proper comparative examination of these practices across cultures would show that some cultural groups outside the East Asian zone might turn out to be more ‘Confucian’ than some of the East Asian countries.

scholarly journals Hva skjer med religion i Schatzkis ‘tidrom’-aktivitet?

2020 ◽  
pp. 267-287
Author(s):  
Geir Afdal
Keyword(s):  
Social Sciences ◽  
Social Space ◽  
Social Ontology ◽  
Social Practices ◽  
Time And Space ◽  
The Social

Social space has received increased interest in the social sciences and in study of religion. Studies of religion frequently use theorists like Lefebvre, Harvey, Foucault, de Certeau and Massey. Schatzki’s theory of ‘timespace activity’ has received attention in the social sciences, less so in research on religion. This article gives an interpretation of timespace activity and discusses possible implications for the understanding of religion. Schatzki understands time and space as interwoven with social practices or activities. This means that social practices are not only the ‘doing-mode’ of society and religion, but a social ontology that understands the social as nexuses of social and material practices. Social practices are stretched out in time and space, and simultaneously, social practices do or produce time and space. Schatzki understands time and space not as separate and relating, but as intertwined. This interwoven character is expressed in the concept ‘timespace activity’. Furthermore, timespace activity has a teleoaffective structure. Practices and actors have drives towards something that is emotionally valuable. The paper argues that timespace activity can contribute to the understanding of religion, in the sense that religion is fundamentally everyday, impure practices, often in nexuses with numerous other practices. On this account religion is not practiced, religion is practice. Religion as practice produce timespaces and realities and affective drives which constitute the active positioning and negotiation of the participating actors.

scholarly journals Dancing Golden Stools

2010 ◽  
Vol 5 (1) ◽  
pp. 32-57 ◽  
Author(s):  
Louise Müller
Keyword(s):  
Social Sciences ◽  
Group Identity ◽  
Cultural Groups ◽  
Indigenous Religion ◽  
Specific Focus ◽  
The Social ◽  
Group Identities ◽  
The Common ◽  
Religious Festival ◽  
The Way

In this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make use of the celebration of an annual indigenous religious festival (Odwira) to strengthen their group identity by self-identification, differentiation and the perception of other cultural groups. Her specific focus is on the common Asante-Akuapem history, the foundation of the Akan Golden Stools, akom dancing and the Odwira festival procession and Durbars. She concludes that Indigenous Religion should not be left out in the study of the construction of group identities in the social sciences.

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