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Volume 61 (2010 - 201･･･
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Volume 61, Issue 4
Displaying 1-11 of 11 articles from this issue
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Special Issue
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Masataka KATAGIRI, Aiko KASHIMURA2011 Volume 61 Issue 4 Pages 362-365
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSDownload PDF (189K) -
Masataka KATAGIRI, Aiko KASHIMURA2011 Volume 61 Issue 4 Pages 366-385
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSIn the first half of this paper, we trace the relation of sociology, psychology, and psychoanalysis in the history of sociology. In the first section, the position of psychology among the works of sociologists of early times is elucidated. In the second section, we show that the psychological uneasiness that arose due to the collapse of mediated relation introduced the viewpoints of psychology and psychoanalysis into sociology. In the third section, various trends of psychologized societies in the post-war United States are explained from the viewpoint of the selfreference of self-construction. In addition, in the fourth section, we discuss the self, as described by Giddens and Beck, and the difference between their viewpoints and those of theories on psychologized society.
In the second half of this paper, we first analyze psychologization as the knowledge and technique through which we rebuilt the society (the social) when individualization began. We show that it began in 1968 and that the ideology in 1968 has become "the spirit of new capitalism" (Boltanski and Chiapello). Second, we describe how, due to the lack of tradition, psychologization initially spread in the United States as a resource for building a new society. Third, we point out that in Japan, psychologization has occurred only in marginal domains such as religion and sub-culture because a welfare state has not been constructed satisfactorily in Japan and individual independence has not been fully supported.View full abstractDownload PDF (462K) -
Laying Emphasis on "Metaphor"Hitoshi TAKENAKA2011 Volume 61 Issue 4 Pages 386-403
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSIt is thought that sociology and psychoanalysis are opposites. One of the reasons for this is that while sociology studies societies, psychoanalysis focuses on individuals. However, an important difference is that while sociology is mainly interested in the present structure of human relationships, psychoanalysis is mainly interested in the beginning of the structure of human relationships. When sociology becomes interested in the beginning of the social structure, psychoanalysis will be useful for such a study.
From now on, a possible area of cooperation between sociology and psychoanalysis is in the case of autism. At first, it seems that autism has nothing to do with sociology, because it is caused by the functional disorder of an individual's brain. However, one of the key characteristics of autism is impaired interpersonal relationships (sociability). Therefore, sociology is deeply related with the problems of autism. However, present sociological theories are not well equipped to deal with autism. I think that Jacques Lacan's psychoanalysis will help sociology deal with autism because of its deep insight into interpersonal relationships.
One of the keywords of Lacanian psychoanalysis is "metaphor and metonymy." "Metaphor" is the basis of the sociability of individuals. From the viewpoint of Lacanian psychoanalysis, autism is a condition in which the function of the "metaphor" is of no use. Actually, autistic people are not good at using metaphors. By introducing the concept of "metaphor," we can study autism from the viewpoint of not only psychoanalysis but also sociology. Such a trial will play an important role in the study of autism as a social problem.View full abstractDownload PDF (415K) -
Shinichi MORI2011 Volume 61 Issue 4 Pages 404-421
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSThis paper aims at bringing out the relation between nihilism and the psychologized society. To accomplish this end, I reconsider Anthony Giddens' Modernity and Self-Identity (MSI) for his theory of the psychologized society and begin by discussing the issue posed by Giddens in MSI. According to his theory, modernity has been constructed by reflexive movements through the mediation of the expert system, one of which is "psychology," and is based upon the institutional repression of existential questions. Thus, we can see that in general, "psychology" has contributed to maintaining nihilism despite providing some opportunities to overcome nihilism. The same recognition can be seen in the works of Viktor Frankl, the founder of existential analysis, which criticizes psychologism and aims to help clients realize the meaning of their lives in order to overcome nihilism. Moreover, repressed existential questions have returned. There is an increase in the number of people who are concerned about "life politics," bringing to the fore repressed existential questions such as "how should I live?" From the arguments of Giddens and Frankl, it seems correct to conclude that "psychology," directly or indirectly, has urged people to conquer nihilism by seeking for the meaning of life. However, according to Martin Heidegger, the very act of seeking the meaning of life is the essence of nihilism. On the basis of his ontology, I show that the psycohologized society falls under two types of nihilism.View full abstractDownload PDF (419K) -
From the End of the Individual to the Coming of the Age of New IndividualismTakeshi DEGUCHI2011 Volume 61 Issue 4 Pages 422-439
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSPsychoanalysis was introduced to sociological theory as an effective tool for criticizing society. However, under the psychologizing of society and psychologism, psychoanalysis has been reexamined for an ideological effect that aggravates pathology resulting from self-responsibility and neo-liberalism. In this paper, however, I demonstrate that the critical potential of psychoanalysis has Not been exhausted, by reconstructing the development of the Critical Theory and its acceptance of psychoanalysis. Over the past few years, many sociologists have shown an interest in individualization and the new individualism, but the consideration of and approach toward intrapsychic mechanisms seem to be lacking. This paper makes clear the potentiality of psychoanalysis for social critique from the perspective of methodological individualism, with a focus on the dichotomy between society and the individual.
The history of the acceptance of psychoanalysis is divided into three phases: the first is the epoch of the Nazi Regime in the 1930s; the second is the age of mass society (the end of the individual) in the 1950s and 1960s; and the third is contemporary neo-liberalism after the 1990s. I begin my study by reconstructing the theory of the first two phases, and examining the mechanism of spontaneous obedience under an authoritarian state and the mass society. I then argue that the problem with this theory is that the social critique falls into the performative contradiction, which is similar to the difficulty encountered with the "Dialectics of Enlightenment." Finally, I insist that Honneth's new version of the Critical Theory after the 1990s is free from this theoretical aporia in that it renounces Freud's classical model of psychoanalysis and adopts that of object-relation theory.View full abstractDownload PDF (434K) -
Haruo SAKIYAMA2011 Volume 61 Issue 4 Pages 440-454
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSThis paper attempts to analyze the spreading of psychological knowledge as a source of power for individuals and organizations, and the relationship between psychology and emotional labor.
Most sociologists have criticized the spreading of psychological knowledge and emotional labor, as this could cause the alienation of one's emotions. However, nowadays, people like to engage in emotional labor and derive positive emotional experiences.
There are two reasons for which people engage in such behavior. First, they may regard relationships as a reward of emotional labor. Second, psychological knowledge, like emotional intelligence, has supplied the method to deal with human relationships.
Through such considerations, a new perspective for the concept of emotional labor is suggested, particularly in relation to how people engage in emotional labor by using emotional intelligence and positive attitude.View full abstractDownload PDF (382K) -
Neoliberal Production of Psychological SubjectNozomu SHIBUYA2011 Volume 61 Issue 4 Pages 455-472
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSReferring to the idea put forth by Foucault, this article shows the power of neoliberalism in constructing the self-actualizing "entrepreneurial self" and addresses the problems that arise from the entrepreneurial self-identity in terms of emotional labor. However, despite these difficulties, people are motivated to maintain their entrepreneurial selves, especially those who are less likely to be entrepreneurial such as precarious workers. Why is this so? Entrepreneurial aspiration is not necessarily limited by one's objective conditions of life. This paper, thus, focuses on the sense of discontent and despair produced by the psychological shock that Naomi Klein considers indispensable for the sustenance of neoliberalism and argues that the social production of discontent and despair is a condition of entrepreneurial aspiration and therefore, a condition of neoliberal subjectivity.View full abstractDownload PDF (472K)
Articles
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Nobuaki MATSUO2011 Volume 61 Issue 4 Pages 473-488
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSThis study attempts to situate the theory of the "mutual tuning-in relationship" in the context of the sociology of the body in response to the increasing interest in this topic in recent years.
To clarify the position of the acceptance and elaboration of the "mutual tuning-in relationship" in the sociology of the body, we first reexamine the acceptance of the "mutual tuning-in relationship" in sociology, and then we consider K. Nishihara's sociology. Although Nishihara had an affinity for sociology of the body, he does not make a sociological issue of the acceptance and elaboration of the "mutual tuning-in relationship" in the sociology of the body. Second, by substantiating the acceptance and elaboration of this concept in the sociology of the body, we discover that the sociology of the body is situated on "post-Nishihara" sociology. Additionally, we find that the sociology of the body does not deliberate on the notion of "growing older together." To compensate this deficit, we explore the features of "growing older together" in context with the "post-Nishihara" sociology of aging. Our research enabled us to situate the acceptance and elaboration of the "mutual tuning-in relationship" in the sociology of the body.
We hope that this study, despite its limited scope, will help elucidate the broader relationships between the theory of the "mutual tuning-in relationship," Nishihara's sociology, the sociology of aging, and the sociology of the body.View full abstractDownload PDF (384K) -
Focusing on the Social Status of KabukiTakashi KATSUKI2011 Volume 61 Issue 4 Pages 489-506
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSThe term "star system" frequently connotes vulgarity and a sense of the nonartistic. Although kabuki is generally considered as a form of highbrow culture in contemporary Japan, it involves the star system. This paper examines how the highbrow image of kabuki is maintained in spite of negative associations of the "star system. "Many studies have examined the classification of highbrow/lowbrow culture from the viewpoints of the cultures that have been considered lowbrow or popular. Thus, another function of this paper is to reexamine this classification from the perspective of highbrow culture.
The star system of kabuki had been criticized as a non-artistic element since the Meiji era. This tendency almost disappeared in the 1980s. At the same time, the image of kabuki as a highbrow culture gradually became established.
This highbrow image of kabuki is mainly constructed by the people who usually do not come in contact with kabuki. They perceive kabuki as an absolute highbrow culture with a long-established traditional image, and they do not investigate the dramatic properties of kabuki. It means that they do not examine why kabuki is considered highbrow; therefore, the highbrow image of kabuki, which people firmly believe, is actually constructed on imaginary and uncertain grounds shaped by laypersons.
In this condition, the "star system" that kabuki involves is not labeled as lowbrow, even though the star system itself is still generally considered vulgar. Because people affirm the dignity of kabuki as a highbrow culture, without examining the grounds for the highbrow image, they believe that kabuki is a highbrow culture regardless of its dramatic properties. The lowbrow and vulgar image of the "star system" becomes obscured by the highbrow image of kabuki, which is not adequately justified.View full abstractDownload PDF (478K)
Book Reviews
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Kyoko UEDA2011 Volume 61 Issue 4 Pages 507-509
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSDownload PDF (253K) -
Futoshi WATANABE2011 Volume 61 Issue 4 Pages 509-510
Published: March 31, 2011
Released on J-STAGE: March 01, 2013
JOURNAL FREE ACCESSDownload PDF (253K)
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