1) The document discusses developing a naturalistic approach to understanding society and culture by focusing on mental representations and public productions that are linked through cognitive causal chains.
2) It provides examples of social cognitive causal chains involving interactions between individuals and how these stabilize cultural representations and norms.
3) The key idea is that social and cultural phenomena emerge from the cognitive linking of individuals through alternating mental representations and public productions rather than being macro level concepts in themselves.
This is my presentation in Ideas of Social Sciences at the course of Discipline and Ideas in Social Sciences. I hope you will learn something and it will help you in studying. Thank you!
This is my presentation in Ideas of Social Sciences at the course of Discipline and Ideas in Social Sciences. I hope you will learn something and it will help you in studying. Thank you!
I. LEVELS OF SOCIOLOGICAL ANALYSIS
A. Macrosociology – focus on large-scale features of social structure
B. Microsociology – emphasis on social interaction
II. MACROSOCIOLOGICAL PERSPECTIVE
Social Structure- the patterned relationships between people that persist over time
B. Culture – refers to group language, beliefs values and gestures
C. Social Class – based on income, education and occupational prestige.
D. Social Status – refers to the position that an individual occupies.
Types of Status
Ascribed statuses – positions that an individual either inherits at birth or receives involuntarily
2. Achieved statuses – positions that are earned or accomplished
E. Roles – are behaviors, obligations, and privileges to a status
F. Group – consist of people who regularly and consciously interact with one another.
G. Social Institutions – are society's organized means of meeting its basic needs.
H. Society – is the largest and most complex group
- consist of people who share a culture and a territory
Microsociological Approach - emphasis on face to face social interaction
Symbolic interactionist – study personal space and how people surround themselves.
Dramaturgy
– an analysis of how we present ourselves in everyday life.
D. Ethnomethodology – involves the discovery of basic rules concerning our views of the world
E. Social contraction of reality – refers to what people define as real because of their background assumptions and life experiences.
IV. The need for both Macrosociology and Microsociology
To understand human behavior, it is necessary to grasp both social structure (macrosociology) and social interaction (microsociology).
Both are necessary for us to understand social life fully because each in its own way adds to our knowledge of human experience.
The course imparts the basic concepts and understanding in Sociological and Anthropological subject matter, theories, concepts, trends and cultural systems. The course aims to impart the basic concepts and the knowledge in medical sociology/anthropology, socialization in health, culture and health, provider consumer relationships in public health, indigenous health care system and alternative health care practices.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
STUDY.COM_ SOCIAL CHANGE OVER TIME
I HOPE IT IS HELPFUL FOR YOU> BUT PLS IWANT CREDITS> OR ADD ME AND MESSAGE ME THANKS
THERE IS A NOTE FOR PRESENTERS VIEW
HAVE A GOOD DAY
KEEP CALM AND DRINK ON
NAME: Ellen Magalona
GNDR: FML
BRTHDY: FEB. 1998
@ellenmaaee
I. LEVELS OF SOCIOLOGICAL ANALYSIS
A. Macrosociology – focus on large-scale features of social structure
B. Microsociology – emphasis on social interaction
II. MACROSOCIOLOGICAL PERSPECTIVE
Social Structure- the patterned relationships between people that persist over time
B. Culture – refers to group language, beliefs values and gestures
C. Social Class – based on income, education and occupational prestige.
D. Social Status – refers to the position that an individual occupies.
Types of Status
Ascribed statuses – positions that an individual either inherits at birth or receives involuntarily
2. Achieved statuses – positions that are earned or accomplished
E. Roles – are behaviors, obligations, and privileges to a status
F. Group – consist of people who regularly and consciously interact with one another.
G. Social Institutions – are society's organized means of meeting its basic needs.
H. Society – is the largest and most complex group
- consist of people who share a culture and a territory
Microsociological Approach - emphasis on face to face social interaction
Symbolic interactionist – study personal space and how people surround themselves.
Dramaturgy
– an analysis of how we present ourselves in everyday life.
D. Ethnomethodology – involves the discovery of basic rules concerning our views of the world
E. Social contraction of reality – refers to what people define as real because of their background assumptions and life experiences.
IV. The need for both Macrosociology and Microsociology
To understand human behavior, it is necessary to grasp both social structure (macrosociology) and social interaction (microsociology).
Both are necessary for us to understand social life fully because each in its own way adds to our knowledge of human experience.
The course imparts the basic concepts and understanding in Sociological and Anthropological subject matter, theories, concepts, trends and cultural systems. The course aims to impart the basic concepts and the knowledge in medical sociology/anthropology, socialization in health, culture and health, provider consumer relationships in public health, indigenous health care system and alternative health care practices.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
STUDY.COM_ SOCIAL CHANGE OVER TIME
I HOPE IT IS HELPFUL FOR YOU> BUT PLS IWANT CREDITS> OR ADD ME AND MESSAGE ME THANKS
THERE IS A NOTE FOR PRESENTERS VIEW
HAVE A GOOD DAY
KEEP CALM AND DRINK ON
NAME: Ellen Magalona
GNDR: FML
BRTHDY: FEB. 1998
@ellenmaaee
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEYMurray Hunter
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEY
TO OUR ETHICAL DRIVE, PERSONAL MASTERY, AND
PERCEPTION OF ENTREPRENEURIAL OPPORTUNITIES
Contemporary Readings in Law and Social Justice, Vol. 3, No. 3, 2011, pp. 96-137
Religious Tolerance In India Essays – Telegraph. Write a paragraph on “Need of Religious tolerance in India” in 150 .... Religious Tolerance in India; A Data analysis - YouTube. (PDF) The Impact of Social Media on Religious Tolerance in India A Case .... Religious Toleration in Mughal India - Owlcation. (PDF) Theory and praxis of religious tolerance. Religion In India Tolerance And Segregation Universal News - kulturaupice. Pin on Are You Ready For "CHANGE". Hinduism and Religious Tolerance. How India thinks about religious tolerance and diversity | IDR. Bestessayservices.com: Sample Anthropology Essay on Religious Tolerance. Religious Tolerance – keefbook. Religious Tolerance | Teaching Resources. Religious Tolerance and Intolerance in India. India: Growing Intolerance and Hate Toward Religious Minorities .... Religion & Tolerance: India Pluralistic, But Divided – The Dispatch. Religious Violence in india Essay Example | Topics and Well Written .... Essay Writing on RELIGIOUS TOLERANCE-New Speech Essay Topic. Religious Tolerance: Living In Peace To Avoid Living In Pieces, By .... Religious Tolerance in Islam | Al-Islam.org. Tolerance and Other Religions. Religious tolerance in India deteriorating: US lawmakers told. ️ Essay on tolerance in hindi. Essay about Religious Tolerance. 2019-02-28. Religious tolerance in India deteriorated in 2015: US report | Latest .... A Historical Analysis of Religious Tolerance | NewsClick. (DOC) Religious tolerance, the news media and respect for the theist .... (PDF) Cultural and Religious Tolerance in Islam. Pin on sociology in india. ≫ Religious Tolerance in Guyana Free Essay Sample on Samploon.com. Ontario Consultants On Religious Tolerance Free Essay Example. 'In India, religious tolerance is deteriorating' - Rediff.com India News. Interfaith Religious Tolerance isn’t good enough in India | Vedic Tribe. Religious Tolerance and Hindu Rituals Assignment. A lesson in religious tolerance from ancient India | Letters | The Guardian. Religious Tolerance in Ancient India Religious Tolerance In India Essays
Outline of the TheoristsKarl Marx Turned Hegel on his head .docxalfred4lewis58146
Outline of the Theorists
Karl Marx: Turned Hegel on his head by arguing that the foundation of all societies, human lifeways, and
historical change was based in material concerns, our real life issues. A functionalist. Change occurs when the
current mode of production and relations of production break down. Ideas don’t matter.
Society is composed of: Base & Superstructure
The Base is composed of Mode of Production and Relations of Production:
The Mode of Production (Foraging, Horticulturalism, Pastoralism, Agriculturalism, Industrial Agriculturalism
[Capitalism]) is the foundation of society. It is the system by which you produce all the necessary material
needs of life. It gives rise to:
The Relations of Production: The set of social relationships that attain within a given Mode of Production (in
Capitalism—>owners and wage-workers; in Agriculturalism—>Nobles and Peasants/Serfs). Provides the
social/labor fabric through which the material needs are produced, distributed, and consumed.
The Superstructure is composed of art, philosophy, politics, religion, the cultural ethos, and other ideologies.
These social ideas exist to hide or naturalize the real inequalities that are inherent in a given Mode of
Production and the resultant Relations of Production. Two classic examples: The Divine Right of Kings and
Preachers using the bible to naturalize slavery in the American South.
Max Weber: Argues with Marx. Ideas may have a powerful effect on the current Mode of Production and
Relations of Production. These ideas move, in modern society, toward the greater and greater rational
organization and bureaucratization of daily life. The classic example: Luther—>Calvin—>Predestination—>The
Calling—>altered productive and social relationships—>Capitalism.
For Weber, society exists, and changes occur, in the following manner:
There is a synthesis between new ideas<—>current Mode of Production and Relations of Production.
For Weber, ideas and material both matter, but new ideas may be the driving seat.
Emile Durkheim: The most complex & wide-ranging of the early sociologists. I will only give a brief
overview of a few pieces. A functionalist. The basis of society is embedded in value systems.
Society types: Mechanical Solidarity (Society) & Organic Solidarity (Society). Mechanical Solidarity is
found in simple societies. Simple division of labor, common ethos, common language, common knowledge,
common religion, common morality, and common ethics. Organic societies are held together by the far weaker
bonds of Interdependence. They share little else and feature many of the tensions we associate with our
society when we try to figure out who belongs.
Social Facts: Things in the mind that are real because they have an effect on not just one mind but many. Not
caused by genetic inheritance, so they are cultural and learned. Durkheim demonstrates the power of social
facts by studying suicide and proving that rates of suicide.
it is a report about Positivism by August Comte who give the history of mankind develops in three stages:
1. Theological Stage
2. Metaphysical Stage
3. Positivist Stage
Sociological Theories Essay
What is Sociology? Essays
Essay on Sociology and Life
Sociology as a Science Essay
Essay on Socialization
Essay about Sociology
Reflection In Sociology
Sociology In Sociology
Unlocking Productivity: Leveraging the Potential of Copilot in Microsoft 365, a presentation by Christoforos Vlachos, Senior Solutions Manager – Modern Workplace, Uni Systems
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Observability Concepts EVERY Developer Should Know -- DeveloperWeek Europe.pdfPaige Cruz
Monitoring and observability aren’t traditionally found in software curriculums and many of us cobble this knowledge together from whatever vendor or ecosystem we were first introduced to and whatever is a part of your current company’s observability stack.
While the dev and ops silo continues to crumble….many organizations still relegate monitoring & observability as the purview of ops, infra and SRE teams. This is a mistake - achieving a highly observable system requires collaboration up and down the stack.
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1. NATURAL SCIENCE OF SOCIETY AND CULTURE Dan Sperber 2001 Subject: CULTURE Teacher: Patricia Bou Student: Carolina Ribelles
2. To approach society & culture in a naturalistic way we will recognize only entities and processes of which we have a naturalistic understanding. These are: Mental representations Public productions Both linked by space & time and generating culture.
3. What makes a science natural is both: Ontology: The kinds of phenomena it recognises as being part of the world. Method: The way it seeks to explain them. Sperber suggests a ”naturalistic causal explanation” It is common in anthropology to think that the social-cultural phenomena we have to describe and explain are macro-phenomena such as “kinship”, “state”, “capitalism”, “power”, “religion”, “ideology” and so on. From a naturalistic point of view, we must unpack them in terms of micro-phenomena. We may draw inspiration from a science that is at once social and natural to develop a naturalistic approach to social and cultural phenomena, that is, an “epidemiology of representations”.
4. Ethnographic example: When explaining misfortune, two types deserve special attention: -Mystical aggression or witchcraft: the culprit and the victim are distinct and indeed hostile individuals. -Mystical sanctions resulting from the transgressions of taboos: the culprit and the victim are one and the same individual. In both misfortune is caused by a human agent. The Dorzé 30 years ago preferred explanations in terms of transgressions. When a misfortune occurred, the term gomé denotes both the act of transgression and the resulting mystical sanction. The problem of establishing that a particular transgression took place arises only when diviners are consulted for the ritual practices in order to expiate the transgression. These diviners are of two types: Enteromancers who read entrails Seers who use geomancy, linked to spirit possession.
5. The ensemble of representations and practices involving the notion of gomé could be described as a cultural system; a system of norms that shapes social relations and helps maintain social cohesion and power structures. The macro-level description would be insightful but it should be obvious however that neither the cultural nor the functional-structural approach is naturalistic. Ideas involving gomé and related practices are deployed in inter-individual interactions, these interactions tend to follow a general pattern: the micro-level is the proper level for naturalistic explanation. We are going to see now conceptual tools for such a naturalistic approach
6. Cognitive Causal Chains or CCC Representations have material and abstract properties. The material character of public presentations is unproblematic to a naturalistic approach (bodily movements, marks on paper...), the problem is that the content is an abstract property, and its by their content that we tend to identify representations. With the development of the cognitive sciences the goal of naturalising representations is approached in a realistic manner. We begin to understand how material processes systematically implement content relationships, and have effects that are illuminated by these content relationships. Ex: October 31, Mrs Jones doorbell rings at 7:30pm. She hears it, remembers is Halloween; she enjoyed it when she was a child, and expects there must be children at the door, she decides to open. We have an environmental change (the ringing of the doorbell), a process of perception (Mrs Jones hearing it and recognizing it), a process of epistemic inference (there´s somebody at the door), the retrieval from memory of a believe (it´s Halloween), and a desire (she wants to give candies to children). What makes it cognitive is the relationship between the content.
7. Social Cognitive Causal Chains Ex: Let us involve other individuals: Billy and his little sister Julia. In Halloween they go door to door and reach Mrs Jones house, Billy rings the bell to let the house owner know someone is at the door, and of making her open the door. Mrs Jones opens and gives them candies. Ringing a doorbell is a process of communication, it has the function of causing the formation of a representation. When a CCC extends over several individuals is a social CCC. This social CCC typically goes from a mental event in the communicator, to an environmental event (a doorbell ring), to a mental event in the addressee and stops there. Mrs Jones fulfilment of Billy´s request instantiate a semantic relationship between one individual´s mental state and another individual´s action.
8. Mental Representations and Public productions Social CCC are characterised by an alternation, along the causal chain, of mental representations and public productions: -Social CCC link together mental representations and processes that may cause behaviours which serve as stimuli for further cognitive processes. And also some, as signals or pictures are produced for the purpose of being perceived and causing mental processes. Regarding the last example the mental representations involved were beliefs and desires both caused and justified by public events, and most of the public productions were public representations fulfilling mental intentions and caused by these intentions. -But in other cases, each of these micro-decisions would have changed the chain of events. Thus it does not conform to cultural patterns or a norm. The mental processes of the individuals involved may tilt the chain of events one way or another. These mental processes have to do with basic cognitive and emotional dispositions of the individual. Other regularities are historical and local circumstances.
9. Cultural Cognitive Causal Chains Is a social CCC that stabilises mental representations and public productions in a population and its environment. Only some mental representations such as folktales, and some public productions such as sacrificial rites exhibit great resilience and do get stabilised by CCCs. That is, they remain recognisably similar to antecedent representations or productions in the chain. No social CCC is ever unconnected to cultural CCC. Ex. In the Dorzé society, in choosing a particular diagnosis, the diviners are contributing to the persistence of one of these cultural chains, because it gains saliency and in consideration for future occasions. Diviners who produce unconvincing diagnoses may readjust their interpretations, or else they are likely to be less consulted in the future, and therefore play a less important role in cultural transmission. Rules of interpretation are themselves cultural representations, maintained by their own CCCCs.
10. CONCLUSION Social scientists might be worried with the place given to mental things in an epidemiology of representations. But Sperber remarks that are more important the effects on the bodily lives of people rather than the mental representations themselves. All things caught in a social CCC have psychological causes and effects, and all have environmental causes and effects. The epidemiological approach must, in all cases, combine an environmental perspective and a psychological perspective, but social and cultural causal chains are characterised in terms of their psychological links rather than their environmental links. That is because non-psychological links in a social CCC can be indefinitely varied: sounds of speech, images, dances, foods. What makes a causal chain social is the cognitive linking of different individual minds. What makes a social chain cultural is the stabilisation of representations.
11. Another worry is distinguishing the social and the cultural, they might argue that everything that is social is also cultural, and conversely. The social CCCs of most social animals don´t stabilise any common knowledge, they are not CCCCs. In the human case culture is all encompassing. All social CCCs draw on culturally transmitted representations. However, being social and being cultural are different properties. Something is social to the extent that it involves some cognitively mediated co-ordination among individuals. Something is cultural to the extent that it involves the stabilization of representations or productions by means of cognitively mediated co-ordination among individuals. One may be more interested in answering: “How do humans co-ordinate?” or “How do representations and productions stabilise?” Sperber suggests that a naturalistic answer might be given. For this, the domain of the social sciences must be reconceptualised by recognising only entities and processes of which we have a naturalistic understanding. These are mental representations and public productions, the processes that causally link them, the social and the cultural CCCs that bond these links, and the webs of such causal chains that crisscross human populations over time and space.