Three Major Perspectives in Sociology
Sociologists analyze social phenomena at different levels and from different perspectives. From concrete interpretations to sweeping generalizations of society and social behavior, sociologists study everything from specific events (the microlevel of analysis of small social patterns) to the “big picture” (the macro level of analysis of large social patterns).
The pioneering European sociologists, however, also offered a broad conceptualization of the fundamentals of society and its workings. Their views form the basis for today’s theoretical perspectives, or paradigms, which provide sociologists with an orienting framework—a philosophical position—for asking certain kinds of questions about society and its people. Sociologists today employ three primary theoretical perspectives: the symbolic interactionist perspective, the functionalist perspective, and the conflict perspective. These perspectives offer sociologists theoretical paradigms for explaining how society influences people, and vice versa. Each perspective uniquely conceptualizes society, social forces, and human behavior (see Table 1).
The symbolic interactionist perspective
The symbolic interactionist perspective, also known as symbolic interactionism, directs sociologists to consider the symbols and details of everyday life, what these symbols mean, and how people interact with each other. Although symbolic interactionism traces its origins to Max Weber’s assertion that individuals act according to their interpretation of the meaning of their world, the American philosopher George H. Mead (1863–1931) introduced this perspective to American sociology in the 1920s.
According to the symbolic interactionist perspective, people attach meanings to symbols, and then they act according to their subjective interpretation of these symbols. Verbal conversations, in which spoken words serve as the predominant symbols, make this subjective interpretation especially evident. The words have a certain meaning for the “sender,” and, during effective communication, they hopefully have the same meaning for the “receiver.” In other terms, words are not static “things”; they require intention and interpretation. Conversation is an interaction of symbols between individuals who constantly interpret the world around them.
Of course, anything can serve as a symbol as long as it refers to something beyond itself. Written music serves as an example. The black dots and lines become more than mere marks on the page; they refer to notes organized in such a way as to make musical sense. Thus, symbolic interactionists give serious thought to how people act, and then seek to determine what meanings individuals assign to their own actions and symbols, as well as to those of others. Consider applying symbolic interactionism to the American institution of marriage. Symbols may include wedding bands, vows of life‐long commitment, a white bridal dress, a wedding cake, a Church ceremony, and flowers and music. American society attaches general meanings to these symbols, but individuals also maintain their own perceptions of what these and other symbols mean.
For example, one of the spouses may see their circular wedding rings as symbolizing “never ending love,” while the other may see them as a mere financial expense. Much faulty communication can result from differences in the perception of the same events and symbols. Critics claim that symbolic interactionism neglects the macro level of social interpretation—the “big picture.” In other words, symbolic interactionists may miss the larger issues of society by focusing too closely on the “trees” (for example, the size of the diamond in the wedding ring) rather than the “forest” (for example, the quality of the marriage). The perspective also receives criticism for slighting the influence of social forces and institutions on individual interactions. The functionalist perspective
According to the functionalist perspective, also called functionalism, each aspect of society is interdependent and contributes to society’s functioning as a whole. The government, or state, provides education for the children of the family, which in turn pays taxes on which the state depends to keep itself running. That is, the family is dependent upon the school to help children grow up to have good jobs so that they can raise and support their own families. In the process, the children become law‐abiding, taxpaying citizens, who in turn support the state. If all goes well, the parts of society produce order, stability, and productivity. If all does not go well, the parts of society then must adapt to recapture a new order, stability, and productivity. For example, during a financial recession with its high rates of unemployment and inflation, social programs are trimmed or cut. Schools offer fewer programs.
Families tighten their budgets. And a new social order, stability, and productivity occur. Functionalists believe that society is held together by social consensus, or cohesion, in which members of the society agree upon, and work together to achieve, what is best for society as a whole. Emile Durkheim suggested that social consensus takes one of two forms: Mechanical solidarity is a form of social cohesion that arises when people in a society maintain similar values and beliefs and engage in similar types of work. Mechanical solidarity most commonly occurs in traditional, simple societies such as those in which everyone herds cattle or farms. Amish society exemplifies mechanical solidarity.
In contrast, organic solidarity is a form of social cohesion that arises when the people in a society are interdependent, but hold to varying values and beliefs and engage in varying types of work. Organic solidarity most commonly occurs in industrialized, complex societies such those in large American cities like New York in the 2000s. The functionalist perspective achieved its greatest popularity among American sociologists in the 1940s and 1950s.
While European functionalists originally focused on explaining the inner workings of social order, American functionalists focused on discovering the functions of human behavior. Among these American functionalist sociologists is Robert Merton (b. 1910), who divides human functions into two types: manifest functions are intentional and obvious, while latent functions are unintentional and not obvious. The manifest function of attending a church or synagogue, for instance, is to worship as part of a religious community, but its latent function may be to help members learn to discern personal from institutional values. With common sense, manifest functions become easily apparent. Yet this is not necessarily the case for latent functions, which often demand a sociological approach to be revealed.
A sociological approach in functionalism is the consideration of the relationship between the functions of smaller parts and the functions of the whole. Functionalism has received criticism for neglecting the negative functions of an event such as divorce. Critics also claim that the perspective justifies the status quo and complacency on the part of society’s members. Functionalism does not encourage people to take an active role in changing their social environment, even when such change may benefit them. Instead, functionalism sees active social change as undesirable because the various parts of society will compensate naturally for any problems that may arise. The conflict perspective
The conflict perspective, which originated primarily out of Karl Marx’s writings on class struggles, presents society in a different light than do the functionalist and symbolic interactionist perspectives. While these latter perspectives focus on the positive aspects of society that contribute to its stability, the conflict perspectivefocuses on the negative, conflicted, and ever‐changing nature of society. Unlike functionalists who defend the status quo, avoid social change, and believe people cooperate to effect social order, conflict theorists challenge the status quo, encourage social change (even when this means social revolution), and believe rich and powerful people force social order on the poor and the weak. Conflict theorists, for example, may interpret an “elite” board of regents raising tuition to pay for esoteric new programs that raise the prestige of a local college as self‐serving rather than as beneficial for students.
Whereas American sociologists in the 1940s and 1950s generally ignored the conflict perspective in favor of the functionalist, the tumultuous 1960s saw American sociologists gain considerable interest in conflict theory. They also expanded Marx’s idea that the key conflict in society was strictly economic. Today, conflict theorists find social conflict between any groups in which the potential for inequality exists: racial, gender, religious, political, economic, and so on. Conflict theorists note that unequal groups usually have conflicting values and agendas, causing them to compete against one another. This constant competition between groups forms the basis for the ever‐changing nature of society. Critics of the conflict perspective point to its overly negative view of society.
The theory ultimately attributes humanitarian efforts, altruism, democracy, civil rights, and other positive aspects of society to capitalistic designs to control the masses, not to inherent interests in preserving society and social order. Feminist theory is one of the major contemporary sociological theories, which analyzes the status of women and men in society with the purpose of using that knowledge to better women’s lives. Feminist theorists have also started to question the differences between women, including how race, class, ethnicity, and age intersect with gender. Feminist theory is most concerned with giving a voice to women and highlighting the various ways women have contributed to society.
There are four main types of feminist theory that attempt to explain the societal differences between men and women: Gender Differences: The gender difference perspective examines how women’s location in, and experience of, social situations differ from men’s. For example, cultural feminists look to the different values associated with womanhood and femininity as a reason why men and women experience the social world differently.
Other feminist theorists believe that the different roles assigned to women and men within institutions better explain gender difference, including the sexual division of labor in the household. Existential and phenomenological feminists focus on how women have been marginalized and defined as the “other” in patriarchal societies. Women are thus seen as objects and are denied the opportunity for self-realization.
Gender Inequality: Gender-inequality theories recognize that women’s location in, and experience of, social situations are not only different but also unequal to men’s. Liberal feminists argue that women have the same capacity as men for moral reasoning and agency, but that patriarchy, particularly the sexist patterning of the division of labor, has historically denied women the opportunity to express and practice this reasoning. Women have been isolated to the private sphere of the household and, thus, left without a voice in the public sphere.
Even after women enter the public sphere, they are still expected to manage the private sphere and take care of household duties and child rearing. Liberal feminists point out that marriage is a site of gender inequality and that women do not benefit from being married as men do. Indeed, married women have higher levels of stress than unmarried women and married men. According to liberal feminists, the sexual division of labor in both the public and private spheres needs to be altered in order for women to achieve equality. Gender Oppression: Theories of gender oppression go further than theories of gender difference and gender inequality by arguing that not only are women different from or unequal to men, but that they are actively oppressed, subordinated, and even abused by men.
Power is the key variable in the two main theories of gender oppression: psychoanalytic feminism and radical feminism. Psychoanalytic feminists attempt to explain power relations between men and women by reformulating Freud’s theories of the subconscious and unconscious, human emotions, and childhood development. They feel that conscious calculation cannot fully explain the production and reproduction of patriarchy. Radical feminists argue that being a woman is a positive thing in and of itself, but that this is not acknowledged in patriarchal societies where women are oppressed. They identify physical violence as being at the base of patriarchy, but they think that patriarchy can be defeated if women recognize their own value and strength, establish a sisterhood of trust with other women, confront oppression critically, and form female separatist networks in the private and public spheres.
Structural Oppression: Structural oppression theories posit that women’s oppression and inequality are a result of capitalism, patriarchy, and racism. Socialist feminists agree with Karl Marx and Freidrich Engels that the working class is exploited as a consequence of the capitalist mode of production, but they seek to extend this exploitation not just to class but also to gender. Intersectionality theorists seek to explain oppression and inequality across a variety of variables, including class, gender, race, ethnicity, and age. They make the important insight that not all women experience oppression in the same way. White women and black women, for example, face different forms of discrimination in the workplace. Thus, different groups of women come to view the world through a shared standpoint of “heterogeneous commonality.”
Comparing the Four Sociological Theories
Introduction to Sociology: 4 Basic Theories
-Inequality lies at the core of society which leads to conflict -Resources
-Power is not evenly distributed
-Competition is inevitable (winners & losers)
-Negotiations based on influence, threats, promises, and consensus -Threats and coercion
-Any resource can be used as tool of power or exploitation
-War is natural
-Haves and have nots
-Privileges are protected by haves
-Order is challenged by have nots
Gender & Feminist
-Uses biological model (society is like a living organism)
-Society has interrelated parts
-What are functions or dysfunctions of parts
-Society finds balance and is stable
-Society adjusts to maintain balance
-How are parts integrated
-Latent functions and dysfunctions
-Example of: Systems Theory
-Society is an ongoing process of many social interactions
-Interactions based on symbolic context in which they occur
-Subjective perceptions are critical to how symbols are interpreted -Communications
-Reality shaping in self and with others
Social construction of reality
Definition of situation
-Example of: theories of self
-Society is an ongoing series of exchanges which occur during interactions -Interactions based on formula:
Levinger=s model on divorce: (Attractions +/-
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