Transgenerational social actions are collective actions that endure over a considerable period of time and require the cooperation of multiple generations. Yet, it remains unclear what kind of obligations and rights, if any, allow actions to persist through the ages, binding future generations to be part of them. This paper proposes a way forward by considering transgenerational actions as a particular type of long-term joint commitments. Drawing on plural subject theory, I explore the (...) conditions for membership, normativity, and justification of transgenerational joint commitments, while also amending the model to address classical issues of asymmetry, non-existence, and non-reciprocity of future generations. The proposed approach meets three desiderata: transgenerational actions do not rely on individual intentions but are collective in a strong sense, they are normative in a social sense but can encourage the development of a personal moral sensitivity to transgenerationality, and they are both stable over time and flexible enough to resist paternalism through the proxy acts of representatives of future generations. (shrink)

The notion of transgenerational community is usually based on two diachronic interactions. The first interaction consists of present generations taking up the legacy (not only economic, but also institutional, artistic, cultural, and so forth) of past generations and giving it continuity, exercising a form of active agency. The second interaction occurs when present generations pass on their legacy to future generations. This is supposed to expand the boundaries of the community in a transgenerational sense (both backward- and forward-looking). (...) In this article we argue that the transgenerational community can be grounded on a different ontological insight: future generations play the role of fictional actors for present generations, i.e., present generations entertain a present-time interaction with future generations, insofar as future generations are functional for the realization of transgenerational actions. This lays the foundations for more solid community-based bonds of intergenerational justice. (shrink)

ABSTRACTThe Imperative of Responsibility, by the German philosopher Hans Jonas, is a work that aspires to a re-foundation of ethics based on an analysis of the contemporary world as well as on a prediction about the fate of globalized humanity. Through a discussion of the fundamental concepts of Jonas’ work, the essay shows that the central themes of his research, which are still very relevant today, should be addressed by moving from the ethical level to that of ontology and (...) class='Hi'>social ontology in particular. To this end, the paper offers a definition of transgenerational action that aims to replace Jonas’ use of prevision. The transgenerational action is here considered as a particular type of social action: that which enables societies to exist over time. Finally, the essay proposes an essential taxonomy of transgenerational actions, showing how working on this notion might lead to a consciously utopian and positive social model. (shrink)

Space provides the major context for environmental interactions, both social or physical. In Africa the use of space is mediated by sociocultural values, beliefs, and norms. Segments of space from the room to the village square and surrounding natural environment have domains of cultural rules, symbols, and meanings assigned to them with import for environmental behavior and action among elders, children, and women. They illuminate aspects of the social enforcement of three forms of environment-related rules: “prescriptive,” mediating, and (...) community-assigned environmental codes/taboos, some of which may require purification rites for violations. Several transgenerational eco-thoughts and eco-fantasies embedded in social practices have significant bearing on sustainable environmental conservation. Five major contexts are in deep interplay between community environmental ethics and environmental action: the adoption and evocation of spiritualized rules in regulating the use of space; the declaration of sacred grounds and territories to bound people; the evolution of time-and place-related rules; the use of physical designs to secure behavioral expectations; and the role of “regulatory social institutions” in the enforcement of environmental codes. They point to the fact that cultural and social meanings assigned to the ordinary physical environment are important in deconstructing peoples’ use of space. While traditional communal environmental norms can be given preeminence, their correlates in cosmopolitan societies are exemplified in the complex formal rules sometimes employed in regulating the use of space, creating a juridical order in the drive for efficiency and profit in capitalistic societies. (shrink)

This article explores Mencius’s virtue-oriented ethics and its metaphysical foundation for resources they can provide to transgenerational communities. Mencius’s ethics offers moral norms for human actions that transcend those generations with whom they can interact and impact generations of people in the future. These actions range from the preservation of traditional values to the challenges of climate change, offering grounds for transgenerational justice. Mencius’s account of virtues offers a moral justification for the standards of living that (...) are common to all human beings, justifying their entitlements to certain economic, social, cultural, and environmental conditions for the cultivation of moral virtues that perfect human nature. Due to his view that the metaphysics of human nature also governs the cosmic world, the virtues that govern good human relationships will also protect the world’s natural resources, regardless of whether someone subscribes to a Confucian community. (shrink)

Social action is central to social thought. This centrality reflects the overwhelming causal significance of action for social life, the centrality of action to any account of social phenomena, and the fact that conventions and normativity are features of human activity. This book provides philosophical analyses of fundamental categories of human social action, including cooperative action, conventional action, social norm governed action, and the actions of the occupants of organizational roles. A distinctive feature (...) of the book is that it applies these theories of social action categories to some important moral issues that arise in social contexts such as the collective responsibility for environmental pollution, humanitarian intervention, and dealing with the rights of minority groups. Avoiding both the excessively atomistic individualism of rational choice theorists and implausible collectivist assumptions, this important book will be widely read by philosophers of the social sciences, political scientists and sociologists. (shrink)

The contribution of this work is a classification of corporate social action underlying the Social Ratings Data compiled by Kinder Lydenburg Domini Analytics, Inc. We compare extant typologies of corporate social action to the results of our exploratory factor analysis. Our findings indicate four distinct latent constructs that bear resemblance to concepts discussed in prior literature. Akey finding of our research is that positive and negative social action are both empirically and conceptually distinct constructs and should (...) not be combined in future research. Additionally, we recommend that some prior research results be reconsidered to determine whether these newly derived measures might clarify some previous findings. (shrink)

In Understanding Social Action, Promoting Human Rights, editors Ryan Goodman, Derek Jinks, and Andrew K. Woods bring together a stellar group of contributors from across the social sciences to apply a broad yet conceptually unified array of advanced social science research concepts to the study of human rights and human rights law.

The sociomotor framework outlines a possible role of social action effects on human action control, suggesting that anticipated partner reactions are a major cue to represent, select, and initiate own body movements. Here, we review studies that elucidate the actual content of social action representations and that explore factors that can distinguish action control processes involving social and inanimate action effects. Specifically, we address two hypotheses on how the social context can influence effect-based action control: first, (...) by providing unique social features such as body-related, anatomical codes, and second, by orienting attention towards any relevant feature dimensions of the action effects. The reviewed empirical work presents a surprisingly mixed picture: while there is indirect evidence for both accounts, previous studies that directly addressed the anatomical account showed no signs of the involvement of genuinely social features in sociomotor action control. Furthermore, several studies show evidence against the differentiation of social and non-social action effect processing, portraying sociomotor action representations as remarkably non-social. A focus on enhancing the social experience in future studies should, therefore, complement the current database to establish whether such settings give rise to the hypothesized influence of social context. (shrink)

In the 1970s, particularly in his article “The Model of the Text: Meaningful Action Considered as a Text”, Paul Ricœur proposed a hypothesis concerning the homology between the text and social action. That hypothesis is not reducible to the narrative logic prevailing in late Ricœur’s writings, and we are searching to elucidate its further implications in social sciences. A new hermeneutics of social meanings can be founded upon it, enriched by the methodological experience of structural semiotics and (...) taking into account some special processes of sense-giving as “remote-model behavior” and “sense-suppressing action”. . (shrink)

Book Information Social Action: A Teleological Account. By Seumas Miller. Cambridge University Press. Cambridge. 2001. Pp. xi + 308. Hardback, £45. Paperback, £16.95.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rethinking Social Action through Music: The Search for Coexistence and Citizenship in Medellín’s Music Schools by Geoffrey BakerKim BoeskovGeoffrey Baker: Rethinking Social Action through Music: The Search for Coexistence and Citizenship in Medellín’s Music Schools (Cambridge, UK: Open Book Publishers, 2021)If indeed there exists, as Geir Johansen has proposed,1 a self-critical movement within the field of music education, Geoffrey Baker is undoubtedly one of its leading (...) figures. According to Johansen, the self-critical turn is characterized by an increasing number of music educators directing criticism toward music education itself by denouncing overly romantic visions of “the power of music” and scrutinizing how music educational practices are implicated in the propulsion of problematic social forces of inequality, oppression, and injustice. Baker’s widely read book from 2014, El Sistema: Orchestrating Venezuela’s Youth,2 thoroughly denounced the globally acclaimed Venezuelan ‘musical miracle’ as a myth. Based on extensive field work in Venezuela, Baker painstakingly dissected El Sistema as an archaic, morally, and pedagogically flawed model of music education veiled in the empty rhetoric of music as a tool of social redemption and documented how such models are ripe with opportunities for abuse, in every sad sense of the word.The continuation of Baker’s critical project is published in the form of a four-hundred-page book, entitled Rethinking Social Action Through Music. Baker presents the text as “a ‘post-El Sistema’ project”3 as it constitutes a departure [End Page 92] from his preoccupation with ‘The System’ toward potential alternatives to the Venezuelan model. He finds such an alternative in the Red (Red de Escuelas de Música de Medellín), a network of music schools in the Colombian city of Medellín, which figures as the center of attention in Baker’s institutional ethnography. However, even as the Colombian institution is invoked as a counterexample to its Venezuelan sibling, the Red is not held up for its ability to enact social change or display of innovative pedagogical principles. What Baker finds exemplary and worthy of investigation is the willingness he locates within the administrative layer of the Red to continuously engage in reflective work with regards to the tensions, conflicts, and pitfalls, as well as potentials of musical-social work. Particularly, Baker’s attention is directed to the decision-making processes and discussions among the leaders of the institution; how senior staff members adopt self-critical stances, how needs for institutional change are recognized, the recurring frictions between musical staff and members of the institution’s social team, and tensions between public statements expressing confidence in the program’s efficacy and internal conversations full of ambivalence and doubt.It is with reference to the reflexive processes of the Red that Baker conducts insightful and well-informed discussions of a range of themes relevant to music educators and scholars. Baker situates his analysis within the wider landscape of SATM (Social Action Through Music), which can roughly be understood as the field of musical practice emanating from the large socio-musical orchestral programs conceived in Latin America in the last decades of the 20th century and subsequently spread as ‘Sistema-inspired’ offspring throughout the globe in the beginning of the 21st century. Yet, the discussions found in this book are easily connected to pertinent themes of the philosophy and sociology of music education, such as the notion of artistic citizenship, decolonization, the political nature of music education, ‘the social’ in music education, to name a few. One of the striking qualities of this book is its ability to identify important issues in the local context of Medellín, extract the underlying mechanisms and through empirical examples unfold a much broader discussion of what social justice and social change might mean in the field of music education. Baker, originally educated as an ethnomusicologist, reflects on these topics with depth and nuance, underscoring the relevance of approaching these complex issues through ethnographic work, rather than basing such discussions solely on conceptual exploration.Appearing as a red line throughout the book is Baker’s insistence on foregrounding the ambiguity and ambivalence of musical-social work. In fact, his critical encounter with the field... (shrink)

In his recent book Professor Tuomela presents a philosophical account of social action that relies upon the presuppositions of his purposive-causal theory of individual action. In particular, the concept of “we-intention” plays as central a role in the new theory as does that of intention in the earlier one. This article examines Tuomela’s concept of “we-intention”. Tuomela’s introduction of the concept into social action theory is motivated by the assumption that theories of individual actions and social (...) actions are analogous relative to the role of a concept of intention in those theories. This assumption is criticized; and a number of difficulties with the new concept are discussed. (shrink)

INTRODUCTION 'Anthropology' does not have quite the same meaning in Germany as it has in English-speaking countries. As the word is used in the latter ...

James Tabery Helen Longino’s Studying Human Behavior is an overdue effort at a nonpartisan evaluation of the many scientific disciplines that study the nature and nurture of human behavior, arguing for the acceptance of the strengths and weaknesses of all approaches. After years of conflict, Longino makes the pluralist case for peaceful coexistence. Her analysis of the approaches raises the following question: how are we to understand the pluralistic relationship among the peacefully coexisting approaches? Longino is ironically rather unpluralistic about (...) her pluralism, forcing a choice between integrative pluralism and her preferred ineliminative pluralism. I hope to show that the analysis of approaches she offers actually accommodates a pluralism that is both integrative and ineliminative.Approaches to studying human behaviorPhilosophy of biology took shape as a discipline in the 1970s. This disciplinary formation over. (shrink)

Large Groups are not constituted simply by adding further members to small groups. There is a qualitative difference between the social actions which take place in small communities and those in large ones. Large communities are irreducibly characterized by anonymity, i.e., the members of large groups don’t know of most of the other members as individual. Therefore, social action in large groups is based on a sign process: each member of a large group is understood as a (...) representative of the other anonymous members of the group as well as a sign for the group as a whole. (shrink)

Many organizations are utilizing corporate social responsibility initiatives that require employee participation. These initiatives, which involve social action at work (SAW), can be a source of reputational gains, benefit the community, and increase employee organizational identification (Ellis, 2009). Although research has been conducted on employee volunteer programs (EVP), one aspect of SAW, those studies have not identified the characteristics of employees who are most likely to participate in EVP nor have they considered the wide range of SAW programs. (...) In the field of Sociology, extensive research has been conducted to identify characteristics of volunteers, but these volunteer programs are outside the context of CSR initiatives. This research addresses this gap by identifying the characteristics of those who engage in SAW across a wide range of activities. The results of the study can help hone future research questions and aid practitioners in developing and marketing SAW programs that resonate with employees and maximize participation for the good of the employees, organization, and community as a whole. (shrink)

Transgenerational political solidarity disrupts the dominant framing that identifies conflict between generations-the “problem of generations”-as the driver of social change. Political solidarity across generations offers a way of thinking about social justice movements as contributing elements to global social justice efforts through their work in acknowledging the historical rootedness of structural injustice and their commitment to continually reimagine solidarities. Attending to features of transgenerational political solidarity is useful for theorists learning from engaged work on the (...) ground. Transgenerational political solidarity - collective movements for social change connected across past, present, and future - demonstrates the commitment to navigate through disagreement in a forward-looking manner, to find support in and echoes of the cause of past movements for social change, and to foreground the possibilities of future movements by situating collective action in relation to social justice understood in context. (shrink)

Education, Self-consciousness and Social Action reconstructs the Hegelian concept of education, Bildung, and shows that this concept could serve as a powerful alternative to current psychologist notions of learning. Taking a Hegelian perspective, Stojanov claims that Bildung should be interpreted as growth of mindedness and that such a growth has two central and interrelated components, including the development of self-consciousness toward conceptual self-articulation and the formation of one's capacity for intelligent social action. The interrelation between the two central (...) components of education implies that learning is transformed into education only when it involves the self-consciousness and the identity of the learner. Since both are grounded in the ethical beliefs and values of the individual, transforming learning into education therefore requires that education also address students' everyday ethical assumptions, as well as their articulation and conceptualization. This claim has a number of implications for educational policy and pedagogy; one being that learning and teaching in schools are educative only if they have ethical significance for both students and teachers. Another implication is that the point of departure for educative teaching becomes the actual, everyday ethical beliefs and experiences of the students, rather than fixed curricular contents. Students' encountering with sciences and arts should aim at the conceptual articulation of those beliefs and experiences - an articulation which makes individual's rational autonomy and self-determination possible. Education, Self-consciousness and Social Action will be of great interest to academics, researchers and postgraduate students interested in the philosophy of education. It should also be essential reading for anyone engaged in the study of Hegel's work. (shrink)

John Ryan, American Progressive, was the paramount figure in the Social Action Department and its role in great part reflected his own intellectual development.

This article outlines the theoretical developments experienced in historical studies over the last two decades. As a consequence of the growing critical reconsideration of some of the main theoretical assumptions underlying historical explanation of individuals' meaningful actions, a new theory of society has taken shape among historians during this time. By emphasizing the empirical and analytical distinction between language as a pattern of meanings and language as a means of communication, a significant group of historians has thoroughly recast the (...) conventional notions of society, experience, interests, culture, and identity, and has developed a new concept of social action. Thus, historiographical debate seems to have started to transcend, for the first time, the longstanding and increasingly futile contest or dilemma between objectivism and subjectivism, between materialism and culturalism, between social and intentional explanation, or between social constraints and human agency. The groundwork has now been laid for an alternative to the declining paradigm of social history that does not entail a revisionist return to idealist history but opens a quite different path. (shrink)

Previous studies of corporate environmental and social action identify exactly three similar patterns of activity. They provide divergent structural explanations for these patterns, as networks of institutional constraint, and networks of local inter-dependence, respectively. A theory of sociocultural viability, known in anthropology and policy science as Cultural Theory, explains that social systems consist of four patterns of social interaction, shaped by two distinct structural factors. Our own analysis of 45 items of environmental, social, and governance factors (...) reconcile extant studies’ findings with Cultural Theory’s expectations. Although earlier studies of corporate social action observed only three patterns of activity, our analysis uncovered the fourth, and that diverging structural explanations of earlier studies are partial and complementary, clarified by Cultural Theory. Our call for further study leverages the normative dimension of Cultural Theory, which specifies policy processes that privilege human decency over parochial preference functions. (shrink)

This paper explores how to theoretically transcend the division that exists between nonautonomous and autonomous evil. Evil in the context of this paper is a social action that harms others against their will. Traditional social theory has explained the evil in modernity as a pathology or as the result of the organizational and bureaucratic structures of society that was beyond the agency of individuals. The concepts of nonautonomous and autonomous evil developed by John Kekes are used to clarify (...) the types of evil as a social action. It follows that structural processes that entail agency can also be applied to unify the different approaches given to evil and fill the misleading gap that exists between nonautonomous and autonomous evil. Regardless of the event or the perpetrator, evil is agency-driven and is always composed of both nonautonomous and autonomous evil. What differs is the degree of nonautonomous or autonomous evil in the social action. It shows that evil is an important part of agency regardless of the agent’s awareness of the evil that actions entail within modernity, and it is therefore the task of social theory to shed light on its social processes. (shrink)

Two articles by Lewis Feuer caught my attention in the '40s when 1 was wondering, asa student physicist, about the relations of physics to philosophy and to the world in turmoil. One was his essay on 'The Development of Logical Empiricism' (1941), and the other his critical review of Philipp Frank's biography of Einstein, 'Philosophy and the Theory of Relativity' (1947). How extraordinary it was to find so intelligent, independent, critical, and humane a mind; and furthermore he went further, as (...) I soon realized when I looked for his name on other publications. I recall arguing with myself over his exploration of 'Indeterminacy and Economic Development' (1948), and even more when I read his 'Dialectical Materialism and Soviet Science' (1949). More papers, and then the fascinating, sometimes irritating, always insightful, books. His monograph on Psychoanalysis and Ethics 1955, the beautiful sociological and humanist study of Spinoza and the Rise of Liberalism (1958), his essays on 'The Social Roots of Einstein's Theory of Relativity' (1971) together with the book on Einstein and the Genera tions of Science (1974), the splendid reader from the works of Marx and Engels, Basic Writings on Politics and Philosophy (1959) which was a major text of the '60s, the stimulating essays on the social formation which seems to have been required for a modern scientific movement to develop, set forth most convincingly in The Scientific Intellectual (1963). (shrink)

Dieter Flader explores how current social and cultural concerns are connected to the unconscious, and how this affects our responses to them. Flader focuses on the role of the ego, assessing how our feelings about these issues in adulthood grow from childhood fears and desires, and integrating the existing psychoanalytic theories of Winnicott, Lacan, Kohut and others with sociological and political theory. The interdisciplinary approach not only analyses current social issues but also generates new perspectives and solutions, and (...) examines examples including climate change, bullying and vegetarianism. (shrink)

The Explanation of Social Action is a critique of the conventional understanding of methods of explanation in the social sciences. It argues that any scientific approach to explanation must build on the phenomenological experience of actors.

The context of economic globalization has contributed to the emergence of a new form of social action which has spread into the economic sphere in the form of the new social economic movements. The emblematic figure of this new generation of social movements is fair trade, which influences the economy towards political or social ends. Having emerged from multiple alternative trade practices, fair trade has gradually become institutionalized since the professionalization of World Shops, the arrival of (...) fair trade products in the food industry, and the establishment of an official "fair trade" label. With the strength that this institutionalization has generated, fair trade can now be considered a real trade system that questions, as much as it renews, the traditional economic system. In parallel, this transformation has exacerbated the tensions within the movement, which can be characterized as a clash between a "radical, militant" pole and a "softer, more commercial" one. However, it is not the actual institutionalization of fair trade which is being debated among fair trade actors on either side of the fence, but rather the challenges inherent in finding an economic institutionalization acceptable to social economic movements. Therefore the institutionalization process of fair trade should not be seen as mere degradation of social action, but rather as typical of the institutionalization process of new social economic movements. If we need to worry about the highjacking and alteration of the fair trade movement by the dominant economic system, the opposite is no less likely, as new social economic movements contribute to an ethical restructuring of markets. (shrink)

Cultural Context of Multilevel Collective Social Actions: Framing, Reflection, Resonance and the Impact of Global and Local Anti-Poverty Movements In political science as well as in other social sciences much attention has been paid during recent years to the rapid growth of national and transnational activist networks and their increasing impact on domestic and world politics. Together with the proliferation of literature on the topic, concepts of collective action frames, framing processes, mobilizing ideas and meanings and their (...) cultural resonance have gained considerable currency. However, less has been written about the possibilities of and the constraints on the circulation of collective action frames or about the connection between the cultural adaptation of frames and the results of actual collective struggles. The paper explores this understudied issue both theoretically and empirically. After identifying possible links between collective action framing processes and the representational practices of particular cultures based on a review of existing theoretical approaches, the functional consequences are demonstrated by the example of the Global Call for Action against Poverty international campaign and the Czech national variant. (shrink)

In the paper “We-intentions and Social Action” conceptual issues related to intentional social action are studied. By social actions we here mean actions that are performed together by two or more agents. The central concept of we-intention is introduced and applied to the analysis of simple social practical reasoning. An individualistic analysis of the notion of we-intention is proposed on the basis of the agents’ I-intentions and beliefs. The need and indispensability of we-intentions and (...) we-attitudes in general in a theory of intentional social action is emphasized along with the fact that we-intending leads to action in suitable circumstances. (shrink)

Theories of justice, argues Virginia Held, are usually designed for a perfect, hypothetical world. They do not give us guidelines for living in an imperfect world in which the choices and decisions that we must make are seldom clear-cut. Seeking a morality based on actual experience, Held offers a method of inquiry with which to deal with the specific moral problems encountered in daily life. She argues that the division between public and private morality is misleading and shows convincingly that (...) moral judgment should be contextual. She maps out different approaches and positions for various types of issues, including membership in a state, legal decisions, political activities, economic transactions, interpersonal relations, diplomacy, journalism, and determining our obligation to future generations. Issues such as these provide the true test of moral theory, since its success is seen in the willingness of conscientious persons to commit themselves to it by acting on it in their daily lives. (shrink)

Although the production and recognition of social actions have been central concerns for conversation analysis from the outset, it has recently been argued that CA is yet to develop a systematic analysis of ‘action formation’. As a partial remedy to this situation, John Heritage introduces ‘epistemic status’, which he claims is an unavoidable component of the production and recognition of social action. His proposal addresses the question how is social action produced and recognized? by reference to (...) another question how is relative knowledge recognized? Despite the importance placed on the latter question, it is not clear how it is to be answered in particular cases. We argue that the introduction of epistemic status builds on a reformulation of the action formation problem that unnecessarily de-emphasizes the importance of the sequential environment. Our re-analyses of key sequences cast doubts on the empirical grounding of the epistemic program, and question whether the fundamental role of epistemic status has been convincingly demonstrated. (shrink)

The following paper continues discussions within this journal about how the work of Delueze and Guattari can inform radical pedagogy. Building primarily on Noel Gough's 2004 paper, we take up the challenge to move towards a more creative form of 'becoming cyborg' in our teaching. In contrast to work that has focused on Deleuzian theories of the rhizome, we deploy Guattari's work on institutional schizoanalysis to explore the role of group creativity in radical pedagogy. The institutional therapies of Felix Guattari's (...) schizoanalytic practice in the 1950s and 1960s and, before him, the Francophone educationalist Celestin Freinet, who founded the Modern School Movement, are explored and used to illuminate examples of some of our own attempts to set the classroom up as a space for collective engagement. We conclude by exploring how this understanding of the class as subject group may be used to mobilise action and de-stabilise the coordinates of existing academic divisions of labour. (shrink)