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My sensitivity to this reality, and my ability to understand it, has been mediated by a series of critical intellectual events: the linguistic turn in philosophy, the rediscovery of hermeneutics, the structuralist revolution in the human sciences, the symbolic revolution in anthropology, and the cultural turn in American historiography. Behind all these contemporary developments has been the continuing vitality of psychoanalytic thinking in both intellectual and everyday life. It has been in response to these significant movements in our intellectual environment that the slow, uneven, but nevertheless steadily growing strand of a genuinely cultural sociology has developed.

These essays do not aim at building a new model of culture. They do not engage in generalizing and deductive theory. In this respect they are postfoundational. I see them, rather, to borrow from Merleau-Ponty, as adventures in the dialectics of cultural thought. They move back and forth between theorizing and researching, between interpretations and explanations, between cultural logics and cultural pragmatics. They enter into interpretive disputes with some of the exemplars of classical, modern, and postmodern thinking.

Even when they offer models and manifest generalizing ambitions—aiming toward science, in the hermeneutic sense—these essays are also rooted in pragmatic, broadly normative interests. As a chastened but still hopeful post–sixties radical, I was mesmerized by the Watergate crisis that began to shake American society in 1972. It showed me that democracy still lived and that critical thought was still possible, even in an often corrupted, postmodern, and still capitalist age. More fascinating still was how this critical promise revealed itself through a ritualized display of myth and democratic grandeur.

In the decade that followed this early political investigation, my interest turned to the newly revived concept of civil society. Over the same period, as my understanding of the mythical foundations of democracy became elaborated more semiotically, I discovered that a deep, and deeply ambiguous, structure underlies the struggles for justice in democratic societies. When Philip Smith and I discuss the binary discourse of American civil society, in chapter 5, we show that combining Durkheim with Saussure demonstrates how the good of modern societies is linked to the evils, how democratic liberation has so often been tied to democratic repression. As I suggest in chapter 4, these considerations point us to a sociology of evil. Like every other effort to realize normative ideals, modernity has had a strong vision of social and cultural pollution and has been motivated to destroy it.

Indeed, the very notion of “our times” can itself be construed as the creation of an ever-shifting narrative frame. It is with this in mind that in chapter 8 I offer a cultural-sociological approach to the venerable topic of intellectual ideology. Comparing intellectuals to priests and prophets, I bracket the reality claims that each of these groups of postwar intellectuals has made.

A similar commitment to relativizing the reality claims of intellectual-cumpolitical authority inspired chapter 7. When he first came to power, President Ronald Reagan embarked on the hapless quest to create an impregnable missile defense shield for the United States. Tens of billions of dollars were spent on this pursuit, which formed a backdrop to Soviet President Michael Gorbachev’s suit to end the Cold War. While personally resistant to President Reagan’s claims, sociologically I was fascinated by them. To understand their mythical roots, I have tried to reconstruct technology in a fundamentally cultural-sociological way.

But more than pragmatic-political and scientific-empirical interests have guided me in approaching the topics in this book. My aim has always also been theoretical. By applying the cultural-sociological method to a widely dispersed range of topics, I wish to demonstrate that culture is not a thing but a dimension, not an object to be studied as a dependent variable but a thread that runs through, one that can be teased out of, every conceivable social form. These essays enter into thick description. They tease out overarching grand narratives. They build maps of complex symbolic codes. They show how the fates of individuals, groups, and nations are often determined by these invisible but often gigantically powerful and patterned ideational rays.

Yet, at the same time, these investigations also pay careful attention to the “material factor”—that terrible misnomer—in its various forms: to the interests of racial, national, class, religious, and party-political groups; to capitalist economic demands; to the deracinating pressures of demography, the centralizing forces of bureaucracy, and the geopolitical constrictions of states. Such “hard” structural factors are never ignored; they are, rather, put into their appropriate place. Once again: To engage in cultural sociology is not to believe that good things happen or that idealistic motives rule the world. To the contrary, only if cultural structures are understood in their full complexity and nuance can the true power and persistence of violence, domination, exclusion, and degradation be realistically understood.

With the exception of the programmatic first chapter, written also with Philip Smith, I have tried not to overload these essays with theoretical disquisition. Some orienting abstraction there certainly must be. Yet in selecting the essays to be included in this book, and in editing them, my goal has been to make the theoretical ideas that inspire cultural sociology live through the empiricaldiscussions, the social narratives, the case studies. In fact, from several of these chapters I have expunged large chunks of theoretical discussion that accompanied them in their originally published forms. Much of my academic life has been devoted to writing “pure theory.” This book is different. Its purpose is to lay out a research program for a cultural sociology and to show how this program can be concretely applied to some of the principal concerns of contemporary life.

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