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The regional survey movement and popular autoethnography in early 20th-century Britain 20世纪初英国地区调查运动与流行的自我民族志
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-05-25 DOI: 10.1177/09526951231167038
Harry Parker
This article’s subject is the theory and practice of ‘regional survey’, the method of social and environmental study associated with Scottish thinker Patrick Geddes (1854–1932). Despite being overlooked or dismissed in most accounts of early 20th-century social science, regional survey had a wide influence on the development of the nascent disciplines of anthropology, sociology, and human geography. Emerging from late 19th-century field biology, the regional survey came to typify a methodological moment in the natural and social sciences that favoured the holistic analysis of geographically delimited areas. By the interwar period, the kinds of projects that went under its name can clearly be seen as forerunners of the post-Second World War tradition of community studies. Additionally, in its self-presentation as a civic, participatory exercise, the regional survey can be read as a form of popular autoethnography that contrasts with other, more familiar social-scientific ventures in the first half of the 20th century, and defies the dichotomy between ‘gentlemanly’ and ‘technical’ modes of social science. As a result, this article argues, the regional survey provides an alternative point of departure for thinking about the origins and development of the modern social sciences in Britain.
本文的主题是“区域调查”的理论和实践,这是与苏格兰思想家帕特里克·格德斯(1854–1932)有关的社会和环境研究方法。尽管在20世纪初的大多数社会科学报道中被忽视或忽视,但区域调查对人类学、社会学和人文地理学等新兴学科的发展产生了广泛影响。这项区域调查起源于19世纪末的野外生物学,代表了自然科学和社会科学的一个方法论时刻,有利于对地理区域进行全面分析。到了两次世界大战期间,以其名义进行的各种项目显然可以被视为二战后社区研究传统的先驱。此外,在其作为公民参与活动的自我展示中,区域调查可以被解读为一种流行的民族志形式,与20世纪上半叶其他更熟悉的社会科学冒险形成对比,并挑战了社会科学的“绅士”和“技术”模式之间的二分法。因此,本文认为,区域调查为思考英国现代社会科学的起源和发展提供了另一个出发点。
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引用次数: 0
The crisis of modern society: Richard Titmuss and Emile Durkheim 现代社会的危机:理查德·蒂特穆斯与涂尔干
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-05-17 DOI: 10.1177/09526951231169399
John Stewart
This article examines the influence of Emile Durkheim's sociology on Richard Titmuss, founder of the academic field of social policy. While operating in different environments and historical eras, they shared concerns about modernity's impact on contemporary societies, heightened by their experiences of living in periods of considerable political and socio-economic upheaval. Their social thought embraced crucial complementarities, and understanding these adds a previously under-explored dimension to Titmuss's influential analyses of Britain's post-war ‘welfare state’.
本文考察了涂尔干的社会学思想对社会政策学奠基人蒂特穆斯的影响。在不同的环境和历史时代运作时,他们对现代性对当代社会的影响有着共同的担忧,他们生活在相当大的政治和社会经济动荡时期的经历加剧了这种担忧。他们的社会思想包含了至关重要的互补性,对这些的理解为蒂特穆斯对英国战后“福利国家”的有影响力的分析增加了一个以前未被充分探索的维度。
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引用次数: 0
The moral economy of diversity: How the epistemic value of diversity transforms late modern knowledge cultures 多样性的道德经济:多样性的认识价值如何转变现代晚期的知识文化
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-05-09 DOI: 10.1177/09526951231166533
N. Langlitz, Clemente de Althaus
We may well be witnessing a decisive event in the history of knowledge as diversity is becoming one of the premier values of late modern societies. We seek to preserve and foster biodiversity, neurodiversity, racial diversity, ethnic diversity, gender diversity, linguistic diversity, cultural diversity, and perspectival diversity. Perspectival diversity has become the passage point through which other forms of diversity must pass to become epistemically consequential. This article examines how two of its varieties, viewpoint diversity and educational diversity, have come to transform the moral economy of science. Both aim at multiplying perspectives on a given subject, but their political subtexts differ markedly. The valorization of educational diversity followed a US Supreme Court decision in 1978 that enabled universities to advance social justice, if they justified race-conscious admissions in terms of the pedagogic benefits of a more diverse student body for all. By contrast, the proponents of viewpoint diversity aim at the reform of scientific knowledge production and distribution rather than the reallocation of status and power among different social groups. We examine the political epistemology of viewpoint diversity by analyzing a controversy between social psychologists who, amid the American culture wars of the 2010s, debated how to rein in their political biases in a scientific field supposedly lacking political diversity. Out of this scientific controversy grew Heterodox Academy, an activist organization promoting viewpoint diversity in higher education. By relating and comparing viewpoint and educational diversity, we clarify what is at stake epistemically in the US-centric moral economy of diversity.
随着多样性正在成为晚期现代社会的首要价值观之一,我们很可能正在见证知识历史上的一个决定性事件。我们寻求保护和促进生物多样性、神经多样性、种族多样性、民族多样性、性别多样性、语言多样性、文化多样性和观点多样性。视角多样性已经成为其他形式的多样性必须经过的必经之路,从而成为认识论上的结果。本文考察了观点多样性和教育多样性这两种多样性是如何改变科学道德经济的。两者的目标都是在一个给定的主题上增加不同的观点,但它们的政治潜台词却明显不同。1978年,美国最高法院做出了一项裁决,允许大学在录取时考虑种族因素,以使所有学生群体更加多样化的教育效益为依据,从而促进社会正义。相比之下,观点多样性的支持者的目标是改革科学知识的生产和分配,而不是在不同的社会群体之间重新分配地位和权力。我们通过分析社会心理学家之间的争论来研究观点多样性的政治认识论。在2010年代的美国文化战争中,社会心理学家争论如何在一个被认为缺乏政治多样性的科学领域控制他们的政治偏见。这场科学争议催生了异端学院(Heterodox Academy),这是一个促进高等教育观点多样性的激进组织。通过联系和比较观点和教育多样性,我们澄清了以美国为中心的道德多样性经济在认识上的利害关系。
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引用次数: 0
The pincer movement of The Idea of a Social Science: Winch, Collingwood, and philosophy as a human science 社会科学思想的钳形运动:温奇、科林伍德与哲学作为一门人文科学
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-05-04 DOI: 10.1177/09526951231159225
J. Ahlskog, Olli Lagerspetz
This article argues that, in order to understand Peter Winch's view of philosophy, it is profitable to read him together with R. G. Collingwood's philosophy of history. Collingwood was both an important source for Winch and a thinker engaged in a closely parallel philosophical pursuit. Collingwood and Winch shared the view that philosophy is an effort to understand the various ways in which human beings make reality intelligible. For both, this called for rapprochement between philosophy and the humanities. Like Collingwood, Winch wanted to reformulate philosophy as a form of human science. Both thinkers advanced a conception of logic where the validity of judgements, propositions, and thought are dependent on their function as instruments in human dialogue. In their treatments of logic, Winch and Collingwood were fleshing out their idea that questions concerning human meaningful behaviour also tie back to the question of what philosophical analysis is about. There is a deep connection between two main issues in both Collingwood's and Winch's writings: on the one hand, the need for ‘internal’ understanding of how human beings relate to reality, and on the other hand, their critique of the idea of logic as a self-sufficient system, external to historically embedded forms of life. At the core of their shared vision there was a comprehensive critique of metaphysical realism.
本文认为,为了更好地理解温奇的哲学观,将温奇与科林伍德的历史哲学结合起来读是有益的。科林伍德既是温奇思想的重要来源,也是一位有着相似哲学追求的思想家。科林伍德和温奇都认为,哲学是一种理解人类使现实变得可理解的各种方式的努力。对于两者来说,这都需要哲学和人文学科之间的和解。和科林伍德一样,温奇想把哲学重新表述为一种人文科学。两位思想家都提出了一种逻辑概念,即判断、命题和思想的有效性取决于它们作为人类对话工具的功能。温奇和科林伍德对逻辑的处理充实了他们的观点,即有关人类有意义的行为的问题也与哲学分析是关于什么的问题有关。在科林伍德和温奇的作品中,两个主要问题之间存在着深刻的联系:一方面,需要“内在”理解人类与现实的关系,另一方面,他们对逻辑作为一种自给自足的系统的观点的批评,这种系统外部于历史上嵌入的生活形式。他们共同愿景的核心是对形而上学现实主义的全面批判。
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引用次数: 0
Mental recovery, citizenship roles, and the Mental After-Care Association, 1879–1928 1879-1928年,精神康复、公民角色和精神护理协会
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-20 DOI: 10.1177/09526951231164266
Hannah Blythe
This article argues for the importance of studying life after mental illness. A significant proportion of people who experience mental illness recover, but the experience continues to affect their lives. Historical examination of the birth of mental after-care through the Mental After-Care Association (MACA) highlights the challenges faced by those who were discharged recovered from English and Welsh lunatic asylums between 1879 and 1928. This research demonstrates the relationship between ideas regarding psychiatric recovery and citizenship. Throughout the period, certification of insanity for institutional treatment stripped patients of the status and rights of citizenship. Discharge on account of recovery restored a patient's legal access to citizenship, yet suspicions about their right and ability to particate in society lingered. The MACA designed after-care to facilitate restoration to full citizenship. The MACA was a product of the active citizenship movement, according to which, one's right to identify as a citizen depended on the performance of certain duties to the community. These duties varied according to socio-economic position and sex, meaning that each individual was prescribed a gendered personal citizenship role. MACA personnel saw their endeavours as part of their own citizenship roles, and designed their treatments accordingly. The MACA used a patient's assumption of a citizenship role to indicate recovery, and believed that supporting the performance of that role had mentally healing effects for patients who had been discharged recovered. MACA workers thus imbued the psychiatric innovation of after-care with the liberal political and social values of active citizenship.
这篇文章论证了研究精神疾病后生活的重要性。很大一部分患有精神疾病的人会康复,但这种经历会继续影响他们的生活。通过心理后护理协会(MACA)对心理后护理诞生的历史考察,突出了1879年至1928年间从英格兰和威尔士精神病院出院的人所面临的挑战。本研究证明了精神康复观念与公民身份之间的关系。在整个期间,精神失常证明机构治疗剥夺了病人的地位和公民权利。康复出院使病人恢复了获得公民身份的合法途径,但对他们参与社会的权利和能力的怀疑仍挥之不去。MACA设计了善后护理,以促进恢复完全公民身份。MACA是积极的公民运动的产物,根据该运动,一个人作为公民的权利取决于对社区的某些义务的履行。这些义务根据社会经济地位和性别而有所不同,这意味着每个人都被规定了按性别划分的个人公民角色。MACA人员将他们的努力视为自己公民角色的一部分,并相应地设计了他们的待遇。MACA使用患者对公民角色的假设来表明康复,并认为支持该角色的表现对出院康复的患者具有心理治疗效果。因此,MACA的工作人员将积极公民的自由政治和社会价值观注入精神病学的后护创新中。
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引用次数: 0
The critique of social reason in the Popper–Adorno debate 波普尔-阿多诺论战中的社会理性批判
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-19 DOI: 10.1177/09526951221146657
Iaan Reynolds
This article examines the differences and affinities between Karl Popper's critical rationalism and Theodor Adorno's critical theory through renewed attention to the original documents of their 1961 debate. While commentaries often describe the Popper–Adorno encounter as a theoretical disappointment, I reveal a confrontation between conceptually opposed programs of social research. Though both theorists are committed to critique as a political and epistemological struggle for human freedom, their conceptions of this struggle are starkly different. In the original seminar papers, we find a conflict between critique as a practice of social rationality (Popper) and a critique of social rationality itself (Adorno). The versions of critical rationalism and critical theory meeting in this debate thus emphasize opposite dimensions of a reflexive practice of immanent critique. In closing, I suggest dissolving this conceptual tension by recovering the educational orientation of critique.
本文通过重新关注1961年波普尔批判理性主义和西奥多·阿多诺批判理论的原始文献,考察了它们之间的异同。虽然评论经常将波普尔-阿多诺的遭遇描述为理论上的失望,但我揭示了概念上对立的社会研究项目之间的对抗。尽管两位理论家都致力于将批判视为人类自由的政治和认识论斗争,但他们对这场斗争的概念截然不同。在最初的研讨会论文中,我们发现作为社会理性实践的批判(Popper)和对社会理性本身的批判(Adorno)之间存在冲突。因此,在这场辩论中,批判理性主义和批判理论的版本强调了内在批判的反身实践的相反维度。最后,我建议通过恢复批判的教育取向来化解这种概念张力。
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引用次数: 0
Was Thomas Hobbes the first biopolitical thinker? 托马斯·霍布斯是第一位生命政治思想家吗?
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-19 DOI: 10.1177/09526951231159260
Samuel Lindholm
Thomas Hobbes's name often comes up as scholars debate the history of biopower, which regulates the biological life of individual bodies and entire populations. This article examines whether and to what extent Hobbes may be regarded as the first biopolitical philosopher. I investigate this question by performing a close reading of Hobbes's political texts and by comparing them to some of the most influential theories on biopolitics proposed by Michel Foucault, Giorgio Agamben, Roberto Esposito, and others. Hobbes is indeed the first great thinker to assert the supreme political importance of safeguarding life. Furthermore, this prominence of non-contemplative life is not limited to mere survival but also seeks to allow for the people's happiness. This may indeed allow us to consider him as the first biopolitical philosopher, at least in some limited capacity. However, the Englishman's biopolitical stance lacks the practical aspects seen in examples of ‘properly modern’ biopolitics. Moreover, peoples’ lives were already governed radically in antiquity. I argue that Hobbes's biopolitical system was, therefore, minimal in the sense of a ‘biopolitical nightwatchman state’. However, he acted as an undeniable catalyst to the ‘properly biopolitical era of modernity’, when mundane life and happiness became the explicit main objects of virtually all politics.
托马斯·霍布斯的名字经常出现在学者们讨论生物权力的历史时,生物权力调节着个体和整个种群的生物生活。本文考察了霍布斯是否以及在多大程度上可以被视为第一位生物政治哲学家。我通过仔细阅读霍布斯的政治文本,并将其与米歇尔·福柯、乔治·阿甘本、罗伯托·埃斯波西托等人提出的一些最具影响力的生物政治理论进行比较,来研究这个问题。霍布斯确实是第一位主张保护生命的最高政治重要性的伟大思想家。此外,这种非沉思生活的突出性不仅限于生存,还寻求让人们幸福。这确实可以让我们认为他是第一位生物政治哲学家,至少在某种程度上是有限的。然而,英国人的生物政治立场缺乏“适当现代”生物政治实例中所见的实践方面。此外,人们的生活在古代就已经受到了根本性的管理。因此,我认为霍布斯的生物政治体系在“生物政治守夜国家”的意义上是最小的。然而,他是“现代性的恰当生物政治时代”的不可否认的催化剂,当时世俗生活和幸福成为几乎所有政治的明确主要对象。
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引用次数: 0
Archiving the COVID-19 pandemic in Mass Observation and Middletown. 在大众观察站和米德尔敦存档COVID-19大流行。
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-01 DOI: 10.1177/09526951231152139
Nick Clarke, Clive Barnett

The COVID-19 pandemic generated debates about how pandemics should be known. There was much discussion of what role the human sciences could play in knowing - and governing - the pandemic. In this article, we focus on attempts to know the pandemic through diaries, other biographical writing, and related forms like mass photography. In particular, we focus on the archiving of such forms by Mass Observation in the UK and the Everyday Life in Middletown (EDLM) project in the USA, and initial analyses of such material by scholars from across the human sciences. Our main argument is that archiving the pandemic was informed by, and needs viewing through, the history of the human sciences - including the distinctive histories and human sciences of Mass Observation and Middletown. The article finishes by introducing a Special Section that engages with archiving the pandemic in two senses: the archiving of diaries and related forms by Mass Observation and the EDLM project, and the archiving of initial encounters between researchers and this material by History of the Human Sciences. The Special Section seeks to know the pandemic from the human sciences in the present and to archive knowing the pandemic from the human sciences for the future.

COVID-19大流行引发了关于如何了解大流行的辩论。关于人文科学在了解和控制这一流行病方面可以发挥何种作用,与会者进行了大量讨论。在本文中,我们将重点关注通过日记、其他传记写作和大众摄影等相关形式了解疫情的尝试。我们特别关注英国的Mass Observation和美国的Middletown Everyday Life (EDLM)项目对这些表格的存档,以及来自人文科学领域的学者对这些材料的初步分析。我们的主要论点是,大流行的存档是由人文科学的历史提供的,需要通过人文科学的历史来查看,包括群众观察和米德尔敦的独特历史和人文科学。文章最后介绍了一个特别部分,该部分从两方面对大流行进行存档:通过《大众观察》和EDLM项目对日记和相关表格进行存档,以及通过《人文科学史》对研究人员与这些材料之间的初次接触进行存档。特别科力求目前从人文科学角度了解这一流行病,并为未来从人文科学角度了解这一流行病建立档案。
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引用次数: 0
Seeing like an epidemiologist? Mobilising people against COVID-19. 像流行病学家一样看待问题?动员人民抗击COVID-19。
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-01 DOI: 10.1177/09526951231170574
Nick Clarke, Clive Barnett

Diaries and other materials in the Mass Observation Archive have been characterised as intersubjective and dialogic. They have been used to study top-down and bottom-up processes, including how ordinary people respond to sociological constructs and, more broadly, the footprint of social science in the 20th century. In this article, we use the Archive's COVID-19 collections to study how attempts to govern the pandemic by mobilising ordinary people to see like an epidemiologist played out in the United Kingdom during 2020. People were asked to think in terms of populations and groups; rates, trends, and distributions; the capacity of public services; and complex systems of causation. How did they respond? How did they use the statistics, charts, maps, concepts, identities, and roles they were given? We find evidence of engagement with science plural; confident and comfortable engagement with epidemiological terms and concepts; sceptical and reluctant engagement with epidemiological subject positions; use of both scientific and moral literacy to negotiate regulations and guidance; and use of scientific literacy to compare and judge government performance. Governing the pandemic through scientific literacy was partially successful, but in some unexpected ways.

群众观察档案中的日记和其他材料具有主体间性和对话性的特点。它们被用来研究自上而下和自下而上的过程,包括普通人如何回应社会学结构,以及更广泛地说,社会科学在20世纪的足迹。在本文中,我们利用该档案馆的COVID-19藏品来研究如何通过动员普通民众以流行病学家的方式看待2020年英国的疫情,从而控制疫情。人们被要求从人口和群体的角度来思考;比率、趋势和分布;公共服务能力;以及复杂的因果关系系统。他们是如何回应的?他们如何使用统计数据、图表、地图、概念、身份和角色?我们发现参与科学的证据是多元的;自信自如地掌握流行病学术语和概念;对流行病学学科立场持怀疑态度和不情愿的态度;运用科学和道德素养来协商法规和指导;并利用科学素养来比较和评判政府绩效。通过科学素养控制疫情取得了部分成功,但以一些意想不到的方式取得了成功。
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引用次数: 0
Rupture, repetition, and new rhythms for pandemic times: Mass Observation, everyday life, and COVID-19. 大流行时期的断裂、重复和新节奏:群众观察、日常生活和COVID-19。
IF 0.9 2区 历史学 Q2 HISTORY & PHILOSOPHY OF SCIENCE Pub Date : 2023-04-01 DOI: 10.1177/09526951221133983
Dawn Lyon, Rebecca Coleman

The COVID-19 pandemic has foregrounded the significance of time to everyday life, as the routines, pace, and speed of social relations were widely reconfigured. This article uses rhythm as an object and tool of inquiry to make sense of spatio-temporal change. We analyse the Mass Observation (MO) directive we co-commissioned on 'COVID-19 and Time', where volunteer writers reflect on whether and how time was made, experienced, and imagined differently during the early stages of the pandemic in the UK. We draw on Henri Lefebvre and Catherine Régulier's 'rhythmanalysis', taking up their theorisation of rhythm as linear and cyclical and their concepts of arrhythmia (discordant rhythms) and eurhythmia (harmonious rhythms). Our analysis highlights how MO writers articulate (a) the ruptures to their everyday rhythms across time and space, (b) their experience of 'blurred' or 'merged' time as everyday rhythms are dissolved and the pace of time is intensified or slowed, and (c) the remaking of rhythms through new practices or devices and attunements to nature. We show how rhythm enables a consideration of the spatio-temporal textures of everyday life, including their unevenness, variation, and difference. The article thus contributes to and expands recent scholarship on the social life of time, rhythm and rhythmanalysis, everyday life, and MO.

2019冠状病毒病大流行凸显了时间对日常生活的重要性,因为社会关系的惯例、节奏和速度被广泛地重新配置。本文以节奏为研究对象和工具来理解时空变化。我们分析了我们共同委托的“COVID-19与时间”的大规模观察(MO)指令,其中志愿作家反思了在英国大流行的早期阶段,时间是否以及如何以不同的方式被创造、经历和想象。我们借鉴Henri Lefebvre和Catherine r guiler的“节奏分析”,采用他们的节奏理论,即线性和周期性,以及他们的心律失常(不和谐的节奏)和律动(和谐的节奏)的概念。我们的分析强调了MO作者如何表达(a)他们日常节奏在时空上的断裂,(b)他们对“模糊”或“融合”时间的体验,因为日常节奏被溶解,时间的步伐被加强或放慢,以及(c)通过新的实践或设备以及对自然的调整来重塑节奏。我们展示了节奏如何能够考虑日常生活的时空结构,包括它们的不均匀、变化和差异。因此,这篇文章对时间、节奏和节奏分析、日常生活和MO的社会生活的研究做出了贡献,并扩展了最近的学术研究。
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引用次数: 2
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