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Volume 35 (1984 - 198･･･
- Issue 4 Pages 390-
- Issue 3 Pages 248-
- Issue 2 Pages 130-
- Issue 1 Pages 2-
Volume 35, Issue 2
Displaying 1-11 of 11 articles from this issue
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Natsuko Yoshizawa1984 Volume 35 Issue 2 Pages 130-144
Published: September 30, 1984
Released on J-STAGE: April 23, 2010
JOURNAL FREE ACCESS“Constitutive phenomenology of natural attitude” of A. Schutz, phenomenological sociology and ethnomethodology have been interpreted or criticized in various ways. Usually, these are considered to be “subjective” approaches.
What is then a “subjective” approach ? Does is presuppose the “subjective-objective” shema, which is so for widely dominated in sociology ? Is it simply opposed to “decentered” approach ? Can it not make clear the “intersubjective” world of our daily life ?-these are the questions that will be examined in this paper.
First, the gap of“transcendental” and “mundane” sphere in Schutz's will be revealed with the examination of some critiques on them. His peculiarity in sociology will thus be resognized. Secondly, the ambiguity of “Ich” in Husserl's phenomenology and the significance of method of Epoché-Husserlian “Radikalism” will be explained will the writer's attention to the differences of Husserl und Schutz concerned with the problem of “intersubjectivity”. Finally, the consequence that schutz's theouy of “intersubjectivity” has given on the development of phenomenological sociology and ethnomethodology will be refered to and it will be proved that thest “subjective” approaches have different aspects which cannot be grasped by the traditional “subjective-objective” shema.
Schutz has discovered the problem of “intersubjectivity”, which has been so far entirely neglected, and thereby he has thematized it as “sociological” problem, nat as “philosophical” one. It is a contribution that Schutz has made to sociology. And in the development of these theories, where the opposition of “subjective-objective” has proved to be of no effect, the “meaning” of “Ich” (= Subjectivity) has varied by degrees.View full abstractDownload PDF (2378K) -
Nobuo Kanomta1984 Volume 35 Issue 2 Pages 145-161
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESS“Status attainment research”, which uses “path analysis” has prevailed in the studies of social stratification and mobility since Blau and Duncan's The American Occupational Structure (1967). This Research has a theoretical base and methodological framework which I call the “prestige-attainment paradigm”. This paradigm, however, has several methodological and theoretical limitations, and recent critiques have emphasized its distinctive character.
This paper discusses the distinctiveness of status attainment research derived from a particular social focus and movement : the egaritarian ideology, and from a neo-classical conception of a social structure : the functional theory of social stratification. Finally, examining critiques from the “structralism” viewpoint, I argue that we should give more attention to the structure of a stratification system.View full abstractDownload PDF (2761K) -
Naoki Kasuga1984 Volume 35 Issue 2 Pages 162-177
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSCette article essaie de rechercher dans la pensée de Jean-Jacques Rousseau les modéles sociaux d'aliénation et utopie.
Sa théorie sociale est fondée sur des relations entre l'homme et sa société. Ce point de vue est exposé, dans l'analyse anthropologique sous la forme de description diacronique, cet-à-dire comme un passage de l'état de nature à l'état social. Pour être social, il est nécessaire essentiellement que les hommes se reconnaîssent comme êtres semblables. Á ce point, ils changent leur forme d'existence et deviennenl' “être-pour-autrui”, ayant leur identité accordée non seulement par eux-mêmes mais aussi par autrui. Là-dessus le problème décisif se présente à eux : le désaccord entre le soi qu'on montre et le soi qui est apprécié. Ce problème imposé, ils doivent chercher la solution dans leur société.
L'aliénation est l'état où le problème est endigué par la dépendance unilatérale d'appréciation sociale ; la société apparaît pour chacun commce qui le met en opposition à autrui. Dans l'utopie, au contraire, le problème est résolu par la fidélité à la conscience et l'obéissance à la volonté générale ; l'homme, differencié seulement par sa vertu, ici trouve sa liberté dans ses semblables.
Mais pour se délivrer de l'aliénation, Rousseau n'a pas confiance en cette possibilité ni ne donne de directives concrètes. La possibilité ne se trouve que dans l'espoir de chacun ; les directives ne se trouvent qu'en suivant sa conscience et en réalisant “la communication des coeurs”. C'est là, dans cette pratique, que la théorie de Rousseau devient une véritable “confession” comme l “être-pour-autrui”.View full abstractDownload PDF (2264K) -
Tsuyoshi Iida1984 Volume 35 Issue 2 Pages 178-192
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSThe object of this essay is to analyse the Durkheiman theory of ritual by “collective force-symbol model” from the viewpoint of cybernetics. Cybernetics, according to T. Parsons, “concerns the conditions under which it is possible for systems which are high in information but low in energy to exert effective control over systems which are high in energy and low in information.” Now, we make an analytical model by applying the former item to the religious beliefs systems and the latter to, “collective force”. Collective force is the concept by which the energies of the people are objectivized as a social fact. Symbolism is defined here as the function of evocation of the collective forces by the media of signs which is defined as the function of indication of some images or concepts by any material forms. Collective forces are transformed into various social functions under the symbolic control.
In the rituals of traditional societies, the collective forces are converted into the functions of social integration and the maintenance of the collective representations by the mediation of religious symbolism. But the collective forces are primarily the anonymous, chaotic elements which could be turned into forces of social destruction, revolution and re-formation.
It might be meaningful to apply this model to the phenomena of japanese religions and the validity of the model could be tested in these experiments.View full abstractDownload PDF (2282K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 193-195
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (327K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 195-197
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (378K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 197-199
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (498K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 199-202
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (535K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 202-204
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (379K) -
[in Japanese]1984 Volume 35 Issue 2 Pages 204-206
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (335K) -
1984 Volume 35 Issue 2 Pages 207-242
Published: September 30, 1984
Released on J-STAGE: October 19, 2009
JOURNAL FREE ACCESSDownload PDF (5081K)
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