Sympathists

Posts Tagged ‘Ambition’

The Respectable Man

In Organizations, Poems, Sociology on December 12, 2010 at 3:51 pm

M. Standfast, Kyoto

Editor’s Note: Here is The Respectable Man.  A decade old, but it stand up pretty well, perhaps.

The respectable man
reflects if he can
but the world won’t wait for reflectors
the respectable man
sits on the can
sits on the board of directors

The respectable man
hawks wares to the clan
who cannot tell shit from shinola
the respectable man
sees a water ban
and irrigates crops with a cola

The respectable man
works on his tan
en route to his room at the Hilton
the respectable man
is pimping a plan
with robust tax-giveaways built-in

The respectable man
spits on his hands
and scurries his way up the ladder
the respectable man
looks over the land
and respectfully empties his bladder

Statement of Intent and Concern on the Occasion of my Thirty-Fifth Birthday: Part I

In Life as Lived, Organizations, Sociology on June 13, 2009 at 10:02 pm

fff-blackMatthew Thomas, Kyoto

Intent and Concern #I: Berger and Luckmann on Typification and Reification

Everything has a face, forms, sounds and colours: these are just appearances.  They are just forms and colours, and nothing more.  However, everything arises from what is formless and descends into that which is changeless.  If you grasp and follow this, using it to the full, nothing can stand in your way.

Chuang Tzu

This is the first in a projected series of posts which will represent an attempt on my part to synthesize a variety of theoretical and practical concerns that confront me as I approach thirty-five.  This post will begin with Peter Berger and Thomas Luckmann’s The Social Construction of Reality, a book we have looked at before here on Sympathies.  I have re-posted the original post so that readers can familiarize themselves with the work.

A good deal of the writing on this blog has taken as its theme the relationship between the individual and the institution, and we have seen various attempts to come to terms with the ideal stance of one who, as we all do, exists within the grasp of institutionalization.  In The Social Construction of Reality, Berger and Luckmann spend 45 pages on the topic of institutionalization, and what they have to say provides me with my jumping off point.  They make the point that while man (and yes, The Social Construction of Reality, published in 1966, uses the outdated gender-specific catch-all term for humanity), makes his world, he is given to losing sight of this and projecting (“reifying”) aspects of the social world so that they are perceived as entirely external and beyond his control.  “Man’s self-production is always, and of necessity, a social enterprise.  Men together produce a human environment, with the totality of its socio-cultural and psychological formations” (51), but, being prone to reification, they will sometimes “{apprehend} the products of human activity as if there were something else than human products–such as facts of nature, results of cosmic law, or manifestations of divine will.  Reification implies that man is capable of forgetting his own authorship of the human world {and experiencing it} as a strange facticity, {…} over which he has no control” (89).

When mis-apprehending (social) reality as something other than the product of his own action and consciousness, he forgets that “the social world was made by men–and, therefore, can be remade by them,” but, ironically, “reification is a modality of consciousness {…} Even when apprehending the world in reified terms, man continues to produce it” (89).

Even when apprehending the world in reified terms, man continues to produce it. I would like to extrapolate this to mean that the perception of sedimented, externally controlled or created, facticity continually creates the very facticity in question.  Put slightly differently, the denial of agency diminishes, uncreates, free-will, while the exercise of free-will depends in large part, perhaps entirely, on the strength of one’s belief in it.

Now, this is not to argue that reification is simply false-consciousness, or that groups within society do not go to considerable trouble to perpetuate and legitimate reification of their activities.  Berger and Luckmann make this quite clear in their analysis of what they call “socially segregated subuniverses of meaning” such as “Hindu castes, the Chinese literary bureaucracy, or the priestly coteries of ancient Egypt” (85), not to mention lawyers, doctors, television pundits, university English departments.  They write that subuniverses  “become esoteric enclaves {…} to all but those who have been properly initiated into their mysteries {…} The outsiders have to be kept out {but} If the subuniverse requires various special privileges and recognitions from the larger society, there is the problem of keeping out the outsiders and at the same time having them acknowledge the legitimacy of this procedure.  This is done through various techniques of intimidation {…} mystification and, generally, the manipulation of prestige symbols” (87).

And generally the manipulation of prestige symbols. Indeed.  Those who engage, consciously or unconsciously, in the manipulation of prestige symbols are, in Berger and Luckmann’s language, involved in creating a “typification.”  The acceptance of typifications, in turn, sediments social facticity and brings into being a taken-for-grantedness in the performance of social actors. Continue Reading