A. I
Workshop 1
Formation of sociological knowledge
The sociological workshop is designed to consolidate the theoretical material presented by the teacher in lectures or received by students from educational, scientific reference or scientific monographic literature. Some tasks are aimed only at consolidating the lecture material, while others that go beyond it require painstaking independent work with additional literature.
The teacher indicates the exact sources or orients the students in what kind of literature should be used for homework. Specifying exact data has not only pluses (they are obvious), but also minuses, since these sources may not be in a home or public library. In addition, the teacher may not know the entire range of literature, which is constantly replenished and updated. In such cases, it is advisable not to constrain the initiative of students in choosing the preferred sources.
Topic 1 of this book addressed the following questions:
History of sociology.
Interdisciplinary matrix of sociology.
Intradisciplinary structure of sociology.
Spontaneous sociology and everyday consciousness.
It is advisable to take the first and fourth topics for a practical lesson, and leave the second and third for independent study. As my experience shows, they are the most difficult for students to complete, since they require deepening in professional knowledge related to fundamental science.
On the history of sociology, you can offer to prepare an essay. Let's say about O. Comte's contribution to the development of sociological thought. The names of sociologists are chosen either by the teacher or given "at the mercy" of the students themselves. Using the available literature, they easily cope with the task. Below are the works of students devoted to the analysis of the main problems in the work of M. Weber and F. Tennis. In addition, you will get to know how students perform tasks related to the methodology of sociological science. It will be about the compilation of sociological fairy tales, the analysis of common sense and science, the search for sociological problems in fiction.
Task 1 M. Weber's ideal type
It is more difficult to deal with the peculiarities of the teachings of this or that sociologist, say, the same M. Weber. As an example, I will give independent work according to M. Weber's ideal types. They were performed twice. The first time the teacher did not explain what they are and offered to read about ideal types in reference literature. The result turned out to be amazing: the overwhelming majority of students correctly wrote out definitions from the available literature, but gave completely erroneous examples. The second time, after getting acquainted with the work done, the teacher explained the mistakes and asked those who considered their work to be wrong to redo it. As a result, most of the students completed the task correctly again, but some of them either did not notice the mistakes made or were too lazy to correct them. I will give a few examples.
Task formulation. Get acquainted with the description of the ideal type of M. Weber in scientific, reference or educational literature. Briefly fix the main provisions of this doctrine and make up your own examples of ideal types.
A. The correct description of the ideal type, borrowed by students from the literature.
The ideal type is a methodological means of sociological (or historical) research, which is a theoretical construction. This construction is not extracted from social reality, but is constructed as a theoretical scheme, the elements of which are aspects social reality taken in their individual originality, logical consistency and rational correctness. That is, “studies of society select as defining characteristics of the ideal type certain aspects of behavior or institutions observed in real world, and then, by means of a certain exaggeration, they raise them into the form of an ideal construction. The ideal type serves to build a logical model of the aspect of social reality to be studied, which a) would contribute to a clearer isolation of this aspect, b) would serve as a kind of standard, by comparing with which it would be possible to judge the degree of removal or approach of the studied empirical reality.
The ideal type is precisely the standard, prototype, prototype, something not real, but only possible, and only logically possible.
The ideal type is built by bringing its elements to the maximum possible logical interconnection and mutual consistency. This system of connections is a utopia built from real education by replacing empirical dependencies with purely logical ones. And "the more sharply and unambiguously the ideal types are constructed, the more they are, therefore, alien to the world in this sense, the better they fulfill their purpose."
Weber emphasizes that the ideal type, taken in its purest form, cannot be found anywhere in empirical reality: such mental constructions "are as rare in reality as physical reactions that are calculated only under the assumption of an absolutely empty space" . Thus, mental formations in physics can serve as analogs of the ideal type in sociology, for example, the concept of an “ideal gas” or “a body that is not affected by forces”. So, for example, in reality it is impossible to find a purely goal-oriented action (that is, an action characterized by the unambiguity and clarity of the acting subject's awareness of his goal, rationally correlated with clearly meaningful means, etc.).
This individual-typical construction does not say how this or that process actually proceeds, but speaks about something else - what would this process be like and what could be the circumstances of its course. Comparing with this ideal construction how the processes actually proceed, we find out the degree of deviation of the actual from the possible, as well as the reasons for such a deviation. In any case, any particular phenomenon of social reality is easier to interpret by comparing it with some ideal type.
Weber believed that a significant discrepancy between ideal types and reality could lead to a redefinition of a given ideal type, but he also argued that ideal types are not models that should be necessarily tested. According to Weber, ideal types are such general, abstract concepts as "pure competitive market", "church", "bureaucracy", "economic exchange", "craft", "capitalism", "Christianity".
Literature
Abercrombie N., Hill S., Turner B. S. Sociological Dictionary / Per. from English, ed. S. A. Erofeeva. Kazan: Kazan Publishing House, unta, 1997.
Weber M. Selected Works. Moscow: Progress, 1990.
History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. Vol. 2.
Russian sociological encyclopedia / Pod obshch. ed. G. V. Osipova. M.: Publishing group NORMA-INFRA, 1998. S. 575-576.
B. Examples of ideal types invented by students.
Company. The main principles of its activity will be the following: a) employees work in such a way that they can be interchangeable, each is obliged to perform only one task; b) the behavior of the performers is completely determined by a rational scheme that ensures the accuracy and unambiguity of actions, avoids prejudice and personal sympathy in relationships; c) the enterprise is free to choose any means to ensure its sustainability; d) all employees comply with safety regulations; e) there is a system of rewarding the most capable employees; f) the company takes care of the health and recreation of its employees.
Student. He must attend all lectures, regardless of his interests, be able to write quickly, listen carefully, think quickly, successfully pass tests and exams, otherwise the student will be called a loser and then one should talk about the ideal type of "loser". It is accepted that a student, depending on academic performance, receives a scholarship and there is hardly a student who does not own at least a small part, so to speak, of student jargon.
Open society (When creating this ideal type, the student used the book by R. Dahrendorf "After 1989", which he noted in the note.). This concept as an ideal type has the following characteristics:
there are institutions that make it possible to change the government without resorting to violence;
there is no single body or position through which the activities of many people are coordinated;
everything is allowed that is not explicitly prohibited, and not much is prohibited;
what is permitted is left to individual choice;
roles are not set from birth, but are the result of personal achievements in all areas.
These, of course, are not all the characteristics of an "open society", but they may be a description of the ideal type of an open society.
Russian village in the outback. Her ideally typical features:
a small group of people predominantly of advanced age;
poverty;
lack of interest in events in the country;
everyone knows everything about the others;
hospitality to guests, even strangers, lack of motivation for profit.
Salesman. His ideal typical features:
male or female about 30-45 years old;
balanced, polite;
honest, not trying to deceive the buyer;
conscientiously serving, not making you wait;
With good taste who knows how to give the right advice;
neatly dressed in a special uniform;
interested in selling;
loving his job.
Passenger. The ideal passenger always pays for his own fare, gives way to the disabled, passengers with children and elderly people. Such a passenger does not carry bulky luggage, does not violate public order in the cabin (does not be rude to other passengers, does not distract the driver while the vehicle is moving). When boarding, he waits for other passengers to get off, lets women (if he is a man) go ahead, helps the elderly and the disabled get in or out.
Strike. Any strike must begin with the dissatisfaction of the masses of the people due to political, economic or other motives. If you look at the reasons for all strikes, then they began either because of the non-payment of wages, or because the workers sought a reduction in the working day, an increase in wages, a change in leadership, etc. Then follows the presentation of conditions under which the strike will end. Then comes the final stage, when the authorities either make concessions to the strikers or suppress the strike. The mechanism for the appearance of strikes is as follows: among the discontented masses there are activists who incite people, throw slogans into the masses and try to help outrage to spill out. Basically, such people are well aware of the psychology of the masses. They subtly feel the moments when the people are ready to follow them. They know how to rally the people with slogans and words alone. The clearest examples of such people are Lenin, Trotsky, Stepan Razin, etc. This is the look of a typical strike.
Private company. Its characteristic features in modern Russian society- hides taxes; has one general director and several deputies; has commercial departments; recruits personnel "from the street", and in most cases "acquaintance"; has contacts with criminal gangs.
The work is most effectively done in small groups with the help of brainstorming. Then the representatives of each group talk about their fairy-tale characters, based on the table.
Here are some examples of students doing this task.
Fairy tale by Charles Pierrot "Cinderella"
. main character fairy tales originally had a low social status, performed heavy and dirty work as a servant, was poorly dressed and had no rights. At the end of the tale, she made an upward social mobility and acquired the highest status by becoming the wife of a prince. That is, the social elevator "successful marriage" was used, but such personal qualities like patience, diligence, kindness.
Fairy tale G.Kh. Andersen "Hans the Chump".
Main character, the most stupid and unloved of the three sons, was infringed on his rights and property. But it was he (and not his smart, educated, arrogant brothers) who married the royal daughter, making upward mobility. To achieve this, he was helped by such traits as stupidity, arrogance, resourcefulness (as in many Russian folk tales about Emelya, Ivanushka the Fool).
fairy tale old woman A.S. Pushkin " gold fish»
at first she had an extremely low social status, as she was a peasant serf and had very meager property. Further, throughout the fairy tale, she made an upward social mobility step by step, but, having reached a high position in society, she quickly returned to her original status. The old woman rose up thanks not to her own efforts, but magic power goldfish, but rolled down because of their own greed and greed.
fairy tale hero A.N. Tolstoy "The Adventures of Pinocchio"
Karabas-Barabas was the owner puppet theater, i.e. a fairly wealthy and noble man, but by the end of the tale, he made a downward vertical mobility, having gone bankrupt and losing all his capital. This happened because he was greedy and cruel and could not stand the competition with the kind and cheerful Pinocchio.
fairy tale princess G.H. Andersen "Swineherd"
ranked second at the top of society after her father, the king. In the future, she was destined for the royal throne, but instead, having lost her high status, she became a marginal and practically a beggar lumpen, an exile. So sharp downward vertical mobility occurred because the princess did not live up to her social role, showing a low level of culture and primitive interests, thereby causing the contempt of the prince and the anger of his father.
Having considered different kinds mobility fairytale heroes, we do a general analysis of the completed table. Special interest calls the column "Personal traits and factors contributing to social mobility". Here we observe an interesting situation: on the one hand, honest, kind heroes accomplish upward social mobility through hard work, good heart beauty, inner and outer. Other group fairy tale characters- lazy, cunning, stupid - increase their social status through arrogance and deceit. We draw a parallel with today and state that both variants take place in modern world. However, legal liability inevitably arises for violation of legal norms. Downward social mobility, that is, a decrease in social status, in fairy tales occurs as a result of greed, greed, and stupidity.
Having aroused the interest of students with the help of fairy tales, we turn to a discussion of "social elevators", that is, ways to change social status in modern society. And here, first of all, we name education and qualifications, as well as the necessary personality traits - diligence, determination. We note the army, business, civil service, public policy, science, sports as "social lifts", we also mention marriage of convenience.
In such conversations, I try to convince young people that it is really possible to improve the existing social status if they strive hard for it. But you can spend your time condemning insufficiently smart bosses and officials, endlessly complaining about the injustice of social life - and this time will slip away unnoticed. Yes, in our society, as in any other, there is enough injustice, but there is also justice (after all, absolutely just or unjust societies do not exist, this is a utopia or dystopia). A person from the bottom of society, thanks to education, diligence and determination, reaches social heights - and there are many such examples around us, as in fairy tales.
Thus, this lesson helps students to solidify their knowledge, develop own attitude to social processes, and ultimately contributes to the formation of an active life position.
// Teaching history at school. - 2008. - No. 5. - S.68-69.
"Current" analysis
This level of analysis can be called "actual" based on the word "actual" - "real", "real", "actual in given time". The field we are considering is limited immediate situation in which the author of the story is located. At the same time, of course, it is worth understanding that a person is simultaneously in many situations that coexist on different levels. Well, for example, at the same time he can be a beginner in the group, but at the same time the oldest in the same age group, a fugitive (that is, a “traitor”) for his family, which he left at home, and at the same time a zealot of order in the sense of the atmosphere at the seminar etc., etc. But in a particular fairy tale, as a rule, it is precisely that actual situation that appears in in a certain sense“the most relevant”, that is, most often the most emotionally charged.
Actually surface level(but not the easiest and simplest, as practice shows) such an analysis is a comparison of the plot of a fairy tale and the events directly occurring with its author.
Let's consider for an example of a fairy tale told by a young woman at the very beginning of the workshop.
Mobile communications
once upon a time mobile phone. He was so new and cute, with many functions. True, it was not connected to any communication system, so they used it mainly to check the time or play games. It was rather boring for him to live like this. But finally the telephone was connected to the communication system. They began to talk a lot about him, and his life became more fun. And then it turned out that there was another communication system - well, another company, other tariffs, and the telephone switched to another connection. And then it turned out that there is an even more profitable and wonderful communication system, and the phone changed the provider again. And that's how he changed different systems until you get completely lost in them. Now it seemed to him that this system was better, then that one. It bored him. That is, it was not the phone itself that got bored, but its owner. Or maybe not bored, but simply ran out of money, and the phone was again left without communication. He lay, not connected anywhere, and again he was used only to see the time and play Tetris.
But finally the owner decided to reconnect his phone to some kind of mobile connection. He thought for a long time and decided to choose the very communication system and the tariff that were the very first. And he made this tariff for a long time. Such a long-term plan has been signed.
(Lena Litvinyuk, Odessa)
So, in what situation is the author of the tale at the time of the story? She came to the seminar with her longtime boyfriend, with whom they had not lived together for a long time. This seminar, in fact, was one of their very first joint activities after a break of several years. There are two more men in the group at the same time, with whom different time she had a love relationship.
In this tale, of course, there is still a lot of interesting and important for understanding, but now I want to dwell only on the correspondence between the tale and the “external” life plot. This plot clearly includes: the desirability of men for a female author (without them, she is “like a mute”); her ability to "pick" admirers (her "mobility"); competition between men; a clear choice and preference for first love, "a return to normal"; the desire to continue these recovering relationships for a long time.
All this is quite understandable, although it is not at all easy to bring up topical issues in practice, since this obviously requires a certain sincerity and openness. In the case about which in question, the above analysis took place not on the first day of the group's work (when the tale was told), but on the third day (when most of the topics touched upon in the fairy tale has already managed to "recoup" in reality and has become available for observation).
"Status" analysis
At this level, we focus our attention on the "status" of the hero of the tale and its author, that is, on his group role, his place in the hierarchy. As a rule, a fairy tale necessarily contains such information, especially a fairy tale composed in an unformed, "raw" group, where the question of status is unclear and therefore disturbing. In each group, there are certain "places" that are almost the same for any group, regardless of whether it is a school teachers' council, a group of tourists, or a seminar on fairy tale therapy. These "status" places are concentrated, firstly, around the "top", where the "leader", "first wife" or "first adviser", "assistant psychotherapist" and so on sit. There is, as a rule, the edge of the "opposition", that is, characters competing with the top for power, among which there may be "the smartest", "paricide" and others. There is, of course, a "gray" majority, law-abiding, passive, among which characters and roles are not clearly manifested - for the time being. There are "marginals", "fugitives", "outsiders" - those who claim their right to be outside of society, while being inside.
In a fairy tale, a person's claims to occupying a well-defined group status are usually well manifested. Let's go through specific examples.
Gopher Vasya
Once upon a time in the desert, in a big hole, the ground squirrel Vasya. In the mornings he did gymnastics, ate only vegetarian food, and sang songs in the evenings. Gloriously, he lived like that, but one day young naturalists came to the desert, who began to catch animals for the zoo. And the gopher Vasya, not expecting anything bad, suddenly got into a noose, and then into a bag, and then into a living corner of the youth department. Not that he was very scared, but at first he was very strange. Then he realized that no one was going to do anything bad to him, they even fed him quite decently. Young naturalists loved Vasya, all the time they got out of the cage, stroked. For some time he lived like this, and then he missed his native desert. Then Vasya examined the room in which he was sitting, for all sorts of holes and loopholes - what leads where, and then began to gather a crowd to escape. Not all animals in the living corner knew about freedom, but Vasya told them all how good it is there, how the sun rises and the grass turns green, and a bunch of animals agreed with him that it was time to run. One fine night, the animals, led by a gopher, fled from a living corner, from a zoo, then from a city. Of course, none of them particularly knew where to go, and Vasya, to be honest, did not really know this either. But animal instinct led him to the desert. Not all animals survived this journey, and some did not like the desert terribly, and they decided to return to the youthful corner. Well, they were released in peace. And Vasya and his friends - those who stayed with him - lived a wonderful cheerful life in the desert in the wild.
(Vitaly Ivakhov, Zaporozhye)
This is a tale of a clear "group leader", a person who counts on leadership in the group. Such, depending on his relationship with the official leader, can become a psychological leader, or maybe the leader of the “opposition”. It looks much more like opposition here, in fact, since there is a clear theme of escaping from the "powerful" "oppressors" (who, meanwhile, are good guys, which hints at the potentially peaceful nature of relations with the host). The hero is initially self-sufficient (lived alone in the desert), as befits a leader, but prefers to have his own group of supporters, which he intends to "take away" from the main group (that is, the group of "host supporters"). He is very confident in his leadership positions, he will not be embarrassed either by his own inadequacy (when the gopher himself does not know the road along which he leads the animals), or by someone else's unwillingness to obey (he easily lets go of those who want to return to the zoo).
He perceptibly “walks” on the adequacy of the official leader, hinting at least at his youth (“young naturalists”, young naturalists).
By the way! The name Vasya, that is, Vasily, comes from the Greek "basileus" - ruler, king.
And the name of the gopher is in some strange way similar to “wort”, the main thing of which is “fermentation”. If this is a "fermentation of minds", then this is opposition again. And no one here sees an allusion to wanderings, “wandering” in the desert (and there is also an image of the desert in the fairy tale), the exodus from slavery under the leadership of Moses? The author of the fairy tale about the cute gopher himself, by the way, is a Jew; and the figure of Moses, the first prophet and legislator, the greatest leader of Israel, is all the more significant for him.
Feather grass
Feather-grass grew in the endless steppe. Grass grew around, another feather grass, the wind blew, and the feather grass was happy with its life. He tried to help his neighbors, to close them from strong wind or rain or away too strong sun. And sometimes he dreamed of becoming a tulip, which he sometimes saw on the horizon. The tulips were big and beautiful.
An excellent sketch of the position of the "gray masses", the silent majority. There are many of us, we are almost indistinguishable from each other, but we focus on tulips, which are visible as distant color spots (it looks like Philip Kirkorov, in my fantasy). Within ourselves, we help each other. Here it would be worth noting that the author did practically nothing with her fairy tale during further analysis, was silent and nodded: “Yes, yes,” when others said something. The affair quickly ended as soon as the group's attention shifted to something else. "Tulip" no one was going to become.
magic acorn
There was an acorn in the corner of the room. He lay very calmly for a very long time, and then suddenly one day there was a thunderstorm and lightning struck, and then the acorn began to swell and germinate. An old man and an old woman lived in this house, and they did not know what to do with this acorn, where to plant it. Around their house, and so many oaks grew. Then the old man suddenly heard a voice from above, who said that the old man should not do anything, just wait, and bury the acorn in the garden next to the apple tree. The old man did so, and then went to bed. The next morning, the old man gets up and goes out the threshold - and there, apparently, invisibly, all sorts of gifts, magic items, rejuvenating apples.
If we analyze this tale in terms of status (although, as always, it is full of other interesting meanings), then its author (a woman) seeks to take a position “in the crowd”, although closer to the leader (indicated in the tale, apparently, by the old man). That is, I would see here an indication of a certain kind of chosenness (unlike other neighboring oaks), but one that goes by itself, without a struggle (but in general, the status position in a group in humans, like in monkeys, without a struggle not achieved). In the status sense, the author of the tale demonstrates humility and passivity, the main features of the “middle class”, as well as, of course, naivety (which also primarily distinguishes precisely the “crowd”, “people”, “majority”). Such a simple guy from the people, but closer to the "trough".
Valentina Tereshkova stirred in my brain. Or Yuri Gagarin himself.
In fact, the longer I think about this fairy tale now, the more I see that the author claims a rather special place. Nor are acorns in the huts normally lying around, nor are oaks planted near the apple tree. She, in short, somehow can do what the rest is not available. Claim for "first wife"? If yes, then very weakly expressed. I believe that in the harem she would have got a pretty average place.
But in any case, there is no question of any “opposition” or “marginality” here. The author positions himself very positively, he does no harm, but only good miracles.
snow tunnel
Once upon a time there was such a creature in such a house where there were many people. The creature was very fond of playing, and so it somehow began to play, and in the meantime all the people dispersed. He looked around and there was no one around. Back and forth around the house, but the house is empty. After some time, he became uncomfortable in the house, and there was no food there. It decided to find people. I tried to leave the house - and there everything was brought by a blizzard.
And so it began to break its way through the snow, right there, under the snowdrifts. What snout? Paws! Snout, dug, sometimes found something to eat.
(Yulya Krivenkova, Chelyabinsk)
This is an example of a fairy tale written by a potential "marginal", that is, an outcast, a loner. It is important to understand (primarily for the author of the tale) that the hero obviously continues to be, after all, not a loner, but a member of society (which is why he is attracted to people in the tale), just in a rather specific (and internally contradictory) role.
The status of a “loner” differs from others in that it does not, as it were, make claims for group values (high status in the hierarchy, attention, time, strokes, and so on). He also, as it were, does not make claims to the attention of the opposite sex (in a fairy tale this is expressed by the middle sex of the hero, another sign of marginality in our sexist society). In addition, a loner often does not distinguish between the statuses of other members of the group and does not observe the appropriate symbols (distance, bows, coquetry, dress code, etc.).
When I compulsively repeat in these descriptions “as if”, I point out that the “loner” is often hypocritical, that is, he uses the “game of marginality” to achieve completely social goals, which he tries to get, as it were, “out of turn” and “ for free". For example, in this case it may be increased attention due to pity for the “freezing”. This is not always the case, but it often happens.
I want to point out that status - or at least the claim to a certain status - is well manifested in the location of a person in a group. If this is, for example, a psychotherapeutic group that sits in a circle for work, then with a high probability the “first wives” and “advisers” of the “leader” will be next to the psychotherapist, and the “opposition” will really be in opposition, that is, on the contrary. "Outcasts" are often located behind their backs, in corners or in completely exotic places. (How do you, for example, hang upside down on a Swedish wall? It happened.)
Behavior style analysis
The main character of a fairy tale has a certain style of behavior, which, generally speaking, is almost certainly inherent in the author and is relevant for him in the situation of creating a fairy tale. Emelya's style is to be lazy and hope for a chance, Cinderella's style is to be obedient during the day and secretly naughty at night, the stepmother's style is to order and get angry, and so on. It is worth paying attention to this style of behavior, if only because with a very high probability the author unconsciously tells what his style of behavior will be in interaction with you. Almost every fairy tale recorded here corresponds to a certain hero behavior, which at the same time quite accurately describes the behavior of the author in an external, "real" environment (for example, at a seminar where a fairy tale was composed).
How, for example, will the "magic acorn" behave? First, it will basically just "lie" - be passive. Secondly, obey only to “higher forces” (in a fairy tale - lightning, an old man, a voice from above), that is, communicate only with the “top” and not turn special attention on the rest. Third, promise something magical and amazing (“spread vibes of hope”). And fourthly, at some point he just disappear- note that the oak, which would have grown from an acorn, does not appear further in the fairy tale, and the narrator said that it is, the oak was not there, just gifts were lying around the yard. And so it happened, the narrator did not come to the next lesson of the seminar.
The mobile phone will tempt(And appearance, and communication) choose often, but not for long, but eventually stay faithful some old proven values.
Gopher Vasya will hide, search moves, revolt, organize socially significant events, from which not everyone will come out unharmed, but he will.
The creature from the "Snow Tunnel" will work alone with myself, not noticing the surroundings, and will be invisible.
Here's another nice example.
Raspberry pie
A raspberry pie went around the world. Went where he wanted. He sees - ahead of the jelly river. He began to swim across it, and on the other side sit the Three Fat Men. The pie, worried that it might be eaten, swam downstream and rounded the place where the Fat Men were sitting. I got out on the beach and went to myself. I went to the forest, and there - Baba Yaga. Pie again realized that he could be eaten, and decided to change. He turned into a flying carpet and flew over the forest.
(Viktor Grechanovsky, Kyiv)
The style of behavior here is the avoidance of dangers (and it is worth noting that the author does not assume anything else in the outside world), those who can eat (a deeper analysis would be worth talking about the “fear of absorption”). And a remarkable detail is who the author sees (positions) himself. Raspberry pie is not just something tasty, it is something doubly sweet: both pie and raspberry. That is a very tasty morsel, desired by many. It is very difficult to maintain such a state without “giving in” to others, and it is quite logical that the pie decided to turn into something else. And a very remarkable detail is that it has turned into a thing, again desired by many. The author himself said that at first he decided to turn into a self-assembly tablecloth, and then he thought: “Well, they will eat me again” - and chose a magic carpet. But the carpet is also a classic fairy-tale "magic helper", that is, a thing again very useful and desirable for others.
So, the style of behavior here is two-stage: the hero attracts, and then runs away. The author himself very quickly (and, in my opinion, rightly) realized what kind of behavior it was on an everyday level. Of course, the famous Dynamo game is to seduce and not give.
Base myth
In the analysis of a fairy tale, it can be very useful to reduce it to a certain “basic” myth, to an archetype. There is no single list of "basic myths", but in any case, they include the main plots of ancient mythologies and "great" religions. Such a prototype can be established in most cases, and this gives us knowledge of the origins and consequences of the fairy-tale situation, as well as significant associations from mythology.
Alien
There was a war on a distant planet. There was a very advanced civilization, and the war was fought in space, on spaceships. And then one interstellar pilot was knocked out, and he fell to the planet Earth. His ship burned down, and he barely escaped. When he recovered, he decided to live on this planet. She was away from the interstellar paths, and he had never heard of her. He took the form of a man and began to live on Earth. By radio, he contacted his planet, but there they only wanted to punish him for the broken ship. And the alien began to live on Earth, and gradually became completely human. Having lived one life, he was reborn into another person and lived on Earth further. He was able to do many things that ordinary people could not, and therefore he could easily, for example, be an excellent doctor or teacher.
Then, from his home planet, he received an invitation to return, but the alien thought and thought and no longer wanted to return. He liked to live on Earth. He wanted to do something very useful for people so that he could leave it behind if he had to return. In the end, he decided to do something to stop the war on Earth.
The hero of this tale, first, unusual person, whose abilities are an order of magnitude higher than the abilities of the surrounding people. But this is not a god among people (there are many similar plots, for example, in Greek mythology), he comes from a world that exists, in essence, according to the same laws as the human world on Earth (for example, there are wars). He is both human and not quite human at the same time; the main difference between him and people is that he remembers his "unearthly" origin and "keeps in touch" with the "other world". In addition, he remembers previous lives, that is, he passes from body to body consciously. And - his important quality - he treats the earthly world very friendly, sincerely serves it and strives to realize on Earth what he himself suffered from in another world - to stop wars.
All this is very similar to the Boddhisattva, the Buddhist savior. The basic myth about the Boddhisattva is as follows: this is a person who has realized his true nature and thereby got the opportunity to leave this world; but before the last step, he takes an oath that he will help save all living beings, and until this happens, he will not accept his own salvation. The myth is clearly dualistic: it presupposes the existence of "the other world" (where there is salvation) and "this world" (where there is suffering). This myth defines absolutely selfless love as the basic value, as well as "salvation" and "consciousness" (by which salvation is achieved). Almost all of this is "played out" in the fairy tale about the alien.
With this interpretation (which can be called archetypal analysis ) a "random", "quick" fairy tale is deeply rooted in human culture, and its hero - a human personality - is aware of his involvement in the main plots of humanity (or the universe). Since the cultural context of such plots is usually well known to us, and the particular tale itself receives a number of significant hypotheses for analysis.
Remember the tale about the gopher Vasya, the basic myth of which I called the myth of the great Jewish prophet and leader Moses. We can say that this is the same "savior" myth as the myth of the Bodhisattva, but there is a very significant cultural difference that is significant for the specific authors of these tales. Moses is the hero of mythology with a rigid distinction between “us” and “them”, while the Bodhisattva (at least in his idea) treats “all living beings” with love. For Moses, wars are a normal part of the world, he raises his sword with no hesitation; The Bodhisattva strives to establish peace and most often refuses the sword (like the alien in the fairy tale). Law and order are very important to Moses; for a Bodhisattva, rituals are secondary to awareness of one's own nature. And so on. We can say that the heroes of both these myths are "saviors", but they save from different things and to different places.
“Then Winnie the Pooh quickly got down from the tree and escaped with another pot of honey ...” Also a savior, but more of a Taoist persuasion (read “The Tao of Winnie the Pooh” by Benjamin Hoff).
The core myth isn't always easy to "grope" for, but it's certainly helpful to think along those lines. One can be reasonably sure that the underlying myth exists, but, for example, to distinguish one from the other, we may lack certain information; then it is quite easy to get it by asking the author of the tale the right questions.
Of course, such an analysis requires a fairly good knowledge of mythology. And it seems to me that it doesn't matter which one. For example, I know the mythology of the ancient Greeks better and rather poorly - Scandinavian or Indian. But when I hear stories from these mythologies, I usually find Greek parallels easy and fast enough to understand. I remember Hillman once writing about the "barbaric luxury" of Jung's knowledge in the sense of world mythologies; reading Campbell or Eliade in this sense is also a pleasure. And yet, despite all the virtues of erudition, one can forget all the names of all the gods and spirits, but remember and inwardly smell the basic scheme of the archetypal plot - and be an excellent analyst.
Analysis situation analysis
It is MANDATORY to include in the analysis the very situation of telling a fairy tale, the group unconscious reaction to it, the process of its discussion, and also very often playing the same plot. Silence, fussiness, ignorance, quarrels, and so on - all this almost certainly has a very direct bearing on the "message" of the tale and very often simply plays out the same plot that is described by the tale. For many people, such a parallelism between "fairy tale" and "reality", when it can be visually demonstrated, is something of a "trick"; I find the situation much more strange when there are no similarities and intersections between the fairy tale and the plot around it.
Sun
Once upon a time there was a Sun, bright and beautiful. It shone on the whole earth and was very glad about it, and everyone rejoiced at it. But one day the wind overtook the clouds, and the Sun could not break through its rays to the earth. It became agitated, because it seemed to him that the whole earth and all people now feel bad without him. It asked the wind to disperse the clouds. And the wind explained to the Sun that the earth needs not only the sun's rays, but also the rain that waters the plants, and the night when the Sun is not visible on the earth, but then lovers love to look at the stars. It was a little difficult for the sun to understand, but then it agreed and calmed down.
And here is the situation of the birth of a fairy tale for you: in a large audience, at the end of a short seminar, several fairy tales have already been spoken and analyzed, and we were all about to do another exercise, when suddenly a rather large and a pretty young girl and blurts out this tale in one breath. The rest of the tales had previously been discussed with interest by many people; after that there was mostly silence, and gradually "Well?" - almost all from women, although the audience was full of men, and before that they were clearly more active. The girl continued to sit in the center and discuss this tale with me (looking only at me almost all the time). WITH different sides mocking and skeptical comments began to come from women, of which I remember one, probably the main one: “It’s time for the sun to go down.” I told her about the same thing, and the girl, understanding this (as far as I could judge), finished the analysis and left for the place herself.
Here the situation “around the fairy tale” very vividly reflects the fairy tale itself: there is a “sun” that has suddenly risen right in the center of the “universe”; there are "people", some small and invisible to the sun, but important for him as a whole; there are "clouds" of mutual misunderstanding; there is an explanation by the “wind” (and, by the way, I am often presented as such in fairy tales) that the sun does not need to “shine” all the time, it’s great for him to take a break from the central role. "The Sun" maintains its role - a very narcissistic one, of course - and that she herself went to work, she herself predetermined the results of this work and finished it herself.
Home > BookTask formulation. Do sociological analysis fairy tales x. K. Andersen "Flint", that is, answer the questions: The work was completed by a 2nd year student (1998) of the Institute of Sociology of the GUGN M. Yu. Duyanova. – How is the social structure of fairy tale society depicted? – Can you find examples of social mobility? List all the statuses that are given in this tale. Try to classify them according to familiar features. What type - open or closed - does the society depicted in the fairy tale "Flint" belong to? The fairy tale society is of a closed type. It has a class character and is divided into higher (king, queen, princess, maid of honor, officers, royal council) and lower neck (servants, soldiers, witch ...) estates. Statuses found in the fairy tale:
- Soldier - achieved social status. Witch - this status can be both achieved and attributed, so let's call it mixed. Servant is an attainable status. Friend is an attainable status. Maid of honor - achieved status. The king is an ascribed status. Queen is an ascribed status. Princess is an ascribed status. Officers - achieved status. Shoemaker boy - achieved status.
Task 5 Status comparison
Task formulation. Compare the following statuses: servant, servant, servant, servant, servant, servant in service. Before comparing these statuses, it seems to me, it is necessary to give clear definitions of these concepts. I used two sensible dictionaries. Servant. Domestic worker for personal services, to fulfill the instructions of the master, master; lackey. A servant in the house, in front of his face; in domestic service. employee. A person who is employed in various fields of mental work. A person in a service. servant. Servant at a monastery or bishop. Monastic or bishop's servant, acolyte; servants were given from volosts, where this duty was assigned to a family of undersized or scoundrels in exchange for recruitment and other duties; Balti also go to the servants for obedience or for hire. A short little man - due to his short stature, he was not taken as a soldier. Scoundrel - not capable of serving as a soldier. Servant. In Moscow Rus': relating to the performance of state, military duties. Servant, or subject to service, obligated. Serviceman. Soldier, soldier. Soldier, lower rank, serving or retired. servant. In pre-revolutionary life: domestic worker. Servants in the house, domestics, people for domestic work and services. In service. Service: to be in service - in the service, mainly for personal services, as a servant, servant. Judging by the names, these statuses existed in the dora of revolutionary Russia. Therefore, I cannot consider these statuses from the point of view of the four main dimensions of stratification: income, power, education and prestige, and attribute them to one class or another, since at that time in Russia there was a completely different type of stratification - estates. It is also difficult to determine which estates the representatives of these statuses belonged to. Servants, servants, who are in the service, most likely belonged to the estate of the townspeople. The servant was most likely a native of the peasant class, as was the servant. But an employee according to the Table of Ranks could be a tradesman (postal and telegraph employees) and even a nobleman (for example, Pushkin was a chamber junker). We can only say that the status of an employee has a higher rank than all other statuses, because employees are predominantly engaged in mental work. People occupying all other statuses were mainly engaged in physical labor. It can also be said that all these statuses are social and belong to the category of professional statuses, only the servant, in my opinion, belongs to the category of religious statuses. It can also be said that the status of a servant and a servant is completely incompatible with the status of a servant, since people who were unfit for service were taken into servants. military service. "Servant", "servant" and "servant" are essentially different names for the same position that an individual can occupy in society.
Task 6 Status incompatibility
Task formulation. Check the following combinations of statuses for status compatibility. In addition to the usual wording of the status incompatibility that you met in this topic, use new wording. Stratification incompatibility is a contradiction between the positions on four stratification scales (income, power, education, prestige) of the same status set holder, for example, a professor or a policeman. For a visual representation of the status incompatibility of the 1st type, namely stratification, it is desirable to draw the corresponding stratification profiles, that is graphic image individual statuses on four scales of stratification. More detailed description of this concept is given in Topic 7 " social stratification". Spheral incompatibility is a contradiction between statuses or types of activity belonging to four spheres of society: economic, social, political, spiritual. To consider statuses from the point of view of sphere incompatibility, one should use the status portrait (status set) of a person, which was already mentioned at the beginning of this section (Topic 4), and in essence both new formulations are an organic continuation of those theoretical positions that we have reviewed. Option 1 Task formulation. Check the following combinations for status compatibility:
- Retired businessman. Minister, fisherman, collector. Photographer, NHL player. Cinematographer, drug addict. Collective farmer, city dweller, pensioner. Teacher, businessman, trainee. Policeman, retired. Tourist, prisoner. Disabled athlete. Orthodox, drug addict.
An analysis of “spheral” compatibility shows that the status of a “Pensioner” belongs to a socio-demographic group: the main criterion for an individual to belong to the status of a Pensioner is age (Fig. 4.18). 
The status "Businessman" belongs to the group of social statuses: the main criterion for belonging to this status is the profession (Fig. 4.19). 
The socio-demographic status according to the characteristic "age" for the Pensioner implies that the individual must have an age above the age at which the legislation provides for the possibility of retirement. The social status according to the characteristic "profession" for a Businessman certainly implies his employment in any professional field of activity (before retirement). Therefore, we can conclude that there is no “spheral” status incompatibility for a Pensioner and a Businessman (a Businessman cannot be a Pensioner). 2. Minister, Fisherman, Collector Consider the stratification compatibility of these three statuses. At the same time, let us consider two cases when the status of "Fisherman" is understood as a profession and a hobby. Under the status of "Collector" - only a hobby, since the profession "Collector" does not exist. Let us draw diagrams of stratification profiles (Fig. 4.20, 4.21). 
From the first diagram (Fig. 4.20) it follows that the three statuses are incompatible (stratification profiles are at different levels) and therefore cannot belong to the same individual. Individuals with these statuses belong to different classes: lower, middle, higher. The stratification profile of the status "Fisherman" in the meaning of hobby is absent due to the uncertainty of the characteristics of the profiles (for example, the hobby "fisherman" can have individuals with high and low incomes, those with higher education and not having it at all, etc.). Therefore, as in the previous case, the statuses are not compatible. Let's consider "spheral" status compatibility for two cases ("Fisherman" in the meaning of "profession" and "hobby"). To do this, let us turn to the status portrait of a person. An analysis of “spheral” compatibility shows that the status of “Minister” belongs to a social group: the main criterion for an individual to belong to the status of “Minister” is appointment to one of the highest government posts. The status "Fisherman" belongs to the group of social statuses (the main criterion for belonging to this status is the profession). The status "Collector" refers to a group of social statuses: the main criterion for belonging to this status is determined by the belonging of the type of his activity to the Spiritual sphere (Fig. 4.22). 
For the statuses "Minister" and "Collector" there is "sphere" compatibility, since political activity does not contradict the possibility of having any hobby (in our case, the minister may be a collector). The status of "Rybak" has sphere incompatibility with the status of "Minister" (civil service does not imply the possibility of its combination with other spheres professional activity). In connection with the foregoing, we can conclude that the three statuses under consideration are incompatible. In the second case (“Fisherman-hobby”), the status “Fisherman” refers to a group of social statuses (the main criterion for belonging to this status is the spiritual sphere), therefore, unlike the first case, it has spheral compatibility with the status of Minister, since political activity does not contradict the possibility of having any hobby. Therefore, the three statuses under consideration are compatible. 3. Photographer, NHL player Consider the stratification compatibility of these two statuses. At the same time, in two cases, the status of "Photographer" refers to a profession and a hobby. The diagram of stratification profiles for the first case will be as follows (Fig. 4.23). 
It can be seen from the diagram that the NHL Player has a very low degree of stratification compatibility (with a low level of education and little power in this status very high income and prestige). Therefore, these statuses cannot be compared. Let's consider "spheral" status compatibility for two cases ("Photographer" in the meaning of "profession" and "hobby"). To do this, we turn to the status portrait of a person. An analysis of “spheral” compatibility shows that the statuses “NHL Player” and “Photographer” belong to a social group: the main criterion for an individual to belong to these statuses is their profession (Fig. 4.24). 
The statuses "NHL Player" and "Photographer" do not have "sphere" compatibility, in view of the impossibility of combining these two professions. In the second case (“Hobby Photographer”), the Photographer status refers to a group of social statuses: the main criterion for belonging to this status is the spiritual sphere, therefore, unlike the first case, it has sphere compatibility with the “NHL Player” status, since any professional activity does not contradict the possibility of having any hobby. 4. Cinephile, Drug addict It is impossible to build stratification profiles for these statuses, due to the uncertainty of profile characteristics (statuses “Cinema addict” and “Drug addict” cannot belong to individuals of different classes). "Sphere" compatibility. "Cinema buff" - social status (the main criterion for belonging to this status is the spiritual sphere). "Drug addict" - socio-demographic status (the main criterion for belonging to this status is the state of health of the individual). The statuses of "Ki noman" and "Commissar" have "spheral" compatibility, in view of the fact that the spiritual predilections of an individual do not depend on his state of health. 5. Kolkhoznik, Citizen, Pensioner Let's consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for the two statuses "Collective farmer" and "Pensioner", and any individual can have the status of "Citizen", regardless of his income, power, education and prestige (Fig. 4.25). 
From this diagram, it can be seen that the stratification profiles lie at different levels; therefore, it can be concluded that these statuses are incompatible. "Sphere" compatibility. "Collective farmer" - social status: the main criterion for belonging to this status is the profession; "Citizen" - social status: the main criterion for belonging to this status is the place of residence; "Pensioner" - socio-demographic status: the main criterion for belonging to this status is age (Fig. 4.26, Fig. 4.27). 
For the statuses Pensioner and Citizen there is a “sphere” compatibility, individuals have this status regardless of their place of residence. The socio-demographic status according to the characteristic "age" for the Pensioner implies that the individual must have an age above the age at which the legislation provides for the possibility of retirement. The social status according to the characteristic "profession" for the Collective Farmer certainly implies his employment in a certain professional field of activity (before retirement). Therefore, we can conclude that for the Pensioner and the Collective Farmer there is a “spheral” status incompatibility. Based on the foregoing, it follows that these three statuses are not compatible, that is, they cannot belong to the same individual. 6. Teacher, Businessman, Intern Consider the stratification compatibility of these three statuses. At the same time, it is possible to build a stratification profile only for two statuses "Teacher" and "Businessman", and any individual can have the status "Trainee", regardless of his income, power, education and prestige (Fig. 4.28). 
It can be seen from the diagram that the stratification profiles of the statuses given to us do not lie at different levels, therefore, these statuses are incompatible. "Sphere" compatibility. "Businessman" and "Teacher" belong to the group of social statuses, since both of them are professions. Accordingly, here we can confidently speak about the incompatibility of these two statuses, due to the fact that these two professions are incompatible. The status of "Trainee" can be combined with both the status of "Teacher" and "Businessman", since the status of "Trainee" means that the individual is working or studying to gain experience and skills in a particular field of activity (for example, a teacher can attend refresher courses qualifications). Thus, from the foregoing, we can conclude that these three statuses are incompatible, they cannot simultaneously belong to one person. 7. Policeman, Pensioner Let's consider the stratification compatibility of these statuses. To do this, we draw a diagram of stratification profiles (Fig. 4.29). 
It can be seen from the diagram that the stratification profiles lie at different levels, therefore these two statuses are incompatible. "Sphere" compatibility. Following the logic, we determine to which group these statuses belong: "Policeman" - social status, "Pensioner" - socio-demographic. And as mentioned above, a pensioner is a person who does not work, the source of his income is a pension that the state provides him, a policeman is a working person. 8. Tourist, Prisoner In this case, we consider only "spheral" compatibility. To do this, we determine to which groups these statuses belong. “Tourist” and “Prisoner” are social statuses, namely episodic ones. An individual has these statuses only for the time period of the tourist voucher or the term of imprisonment. So, let's compare these two characteristics of statuses. A prisoner is a person deprived of his will, he is limited by his place of residence (prison), he has no right to leave from there until a court decision or the end of the period given to him, respectively, he cannot have the status of a tourist for the reasons listed above. These statuses are incompatible. 9. Disabled, Athlete. Here we also consider only the "spheral" compatibility of the two statuses. Let us determine which groups of statuses they belong to: “Disabled” – socio-demographic, it is determined by the state of health of the individual. "Athlete" - social status, it is determined by the profession of the individual. Let's consider two cases: These two statuses are incompatible, since an individual who only has good health can be an athlete, and a disabled person is deprived of it. These statuses are compatible if we talk about an athlete with a disability participating in competitions among people like himself. 10. Orthodox, Drug addict. As in the previous cases, we cannot construct stratification profiles for the statuses given to us; accordingly, we turn to another type of compatibility, namely "spheral". The status of “Orthodox” is social, as it refers to the spiritual sphere of society, this is a person professing Orthodoxy. "Drug addict" - socio-demographic status (the main criterion for belonging to this status is the state of health). Although things like drugs are unacceptable in Orthodoxy, this does not contradict the fact that any person, including a drug addict, can be a believer, and therefore Orthodox. Thus, these two statuses are compatible. Option 2 Check the following combinations for status compatibility: - Surgeon, Catholic. Bear cub, miner. Fashion designer, car enthusiast. Schoolboy, killer. Intelligent, revolutionary. Gardener, policeman. Paralytic, steelworker. Lover, soldier. Collector, motorcyclist. Businessman, Armenian. Volunteer, worker Walking, father. Walking housewife.
- Search for incompatibilities between the left and right parts (“within” the right states there are practically no incompatibilities). Search for status incompatibilities between left statuses. Establish compatibility of episodic statuses with each other or with left / right statuses. Establish compatibility of personal statuses with each other or with left/right statuses.
A. I. Kravchenko Recommended by the Ministry of Education of the Russian Federation as a teaching aid for students of higher educational institutions (1)
BookThe book gives big picture development of society, reveals key sociological concepts, logically linked into a single system. The description of the subject and methods of sociology, information about social structure, social groups and behavior, etc.
Lupinskaya Recommended by the Ministry of Education of the Russian Federation as a textbook
TextbookRadutnaya N.V., head of Department of Criminal Procedure Law and Criminalistics of the Russian Law Academy of the Ministry of Justice of the Russian Federation, Honored Lawyer of the Russian Federation, Professor.
General course Edition 2, supplemented and revised Recommended by the Ministry of General and Vocational Education as a textbook for students of higher educational institutions Moscow "Prometheus" 2001
LiteratureThe advantage of the textbook by Corresponding Member of the Russian Academy of Sciences, Professor, Doctor of Philosophy Zh.T. Toshchenko is a clear theoretical and methodological position when considering the problems of economic, social, political and spiritual
Noskova O. G. N84 Psychology of work: Textbook for students of higher education, institutions / Ed. E. A. Klimova
DocumentH84 Psychology of work: Proc. allowance for students. higher studies, institutions / Ed. E. A. Klimova. - M.: Publishing Center "Academy", 2004. - 384 p. ISBN 5-7695-1717-4
S. S. Frolov sociology of organizations approved by the Ministry of Education of the Russian Federation as a textbook (1)
TextbookParticular attention is paid to the most important sociological problems of the functioning and development of power, the effect of formal and informal communications, social problems and etc.
Sociology Pictures presents...
FUNDAMENTAL SOCIOLOGICAL TURNIP
FAIRY TALE
Actors (agents):
Actor– afftor, objectifying subject
turnip- society
Auguste Comte- founding grandfather
Émile Durkheim- founding father, methodologist
Karl Marx- spirit of capital
Max Weber- patriarch of sociology
Talcott Parsons– structuring structure
Pierre Bourdieu- honorary agronomist
Niklas Luhmann- german killer
Action one. It's the last one.
Actor:
- Yes, there was a society in the world,
People never liked him...
And then one day it came to the "garden"
Where science flourishes.
Society:
Every bird has a special place.
Something is somehow close to me here ...
I'll sit here. Ah! ... people were crushed ...
Here - the state will lift on the pitchfork ...
Third bed. It's generally nice here.
I forgot about my torments of the subject.
Actor:
- I hear something noise and ringing
It's Comte out in the field!
Comte*comes out, stumbling, with a "crown" - a New Year's hat in his hands *:
- Look! Society is ripe!
I forgot where I sat...
Let me ground you
And I'll draw a crown
*puts a hat-"crown" on the Society's head*
You will be the main thing here ...
*admiring*
And I came up with an amusing science ...
*giggle*
Society *proudly*:
- Since I'm the queen now,
Show me my people!
The founder is painfully bold,
Everyone will forget you, here!
Actor:
- This society is conceited!
There is no solidarity
Anomia is here...
Durkheim will give an answer to everything!
Durkheim *leaves, ringing amulets; approaches the Society, removes some of the amulets from himself and hangs them around the Society's neck*:
- I'm back from Zimbabwe
Well, I'll tell you there ... people!
They respect there
Society is like the navel of the earth.
Society:
- I don't agree with you.
The theory is fun though.
Actor:
- What to do? Here is the question...
Look! Marx brought the book!
Marx*Comes out with "Capital" under the arm*:
- I brought you Capital!
*He takes a book with one hand, and at the same time pulls out a bundle of banknotes from his pocket with the other*
I'll tell you people, it's not for nothing,
Moscow burned by fire...
*Society takes money and tries to "flee". Marx sits the Society in its place and puts "Capital" on its knees, as if pressing it down so that it does not run away *
So what am I talking about? .. It's not for nothing
The worker carries the chain!
I see the glow of fires
There will be a revolution!
Society *gets up (“Capital” falls from his knees to the floor with a roar), turns around its axis and sits down*
- Here I am back in the village.
It's kind of annoying...
Actor:
- Hello, Happy New Year!
There is no point in this.
Maybe Weber can help us,
Will you state the meaning of the action?
Weber *Comes out, chasing a step, adjusts his glasses; in the hands - "Favorites" by M. Weber; points finger at Society*:
- Society! You are rational!
Think casually!
*gives the book to the Society*
The bureaucracy will help
Everything will be laid out on the shelves.
Society *yawning*
- The bureaucracy will rot.
Oooh... *leafing through a book*
And the students will die...
Actor *waving hand at society*
- There is logic. Lacks structure.
We will look for another adventure.
*thinks*
Parsons*comes out with rulers and a compass in his hands. Moves like a robot.*:
- Parsons came, he brought you the structure.
You structure the question better.
*begins to measure Society with a ruler. Society is nervous.*
Society is a union of institutions
Functions, roles…
Society *can't stand it, brushes off the ruler*
…The space of redoubts!
There is action, but there is no freedom in it ...
Vaughn, study better cutlet!
Actor *thoughtfully*:
- There is a society, but there is no structure in it ...
Or we lose people in the structure ...
Somehow the problem is a bit overblown.
Monsieur, Bourdieu, deal with her!
Bourdieu *walks along the "field", picks flowers; then - gives a bouquet to the Society.
Looks at the Society from all sides, thinks something in his mind *
Let's say that the Turnip is planted correctly,
The "field" fits, the sizes fit.
Only you give the actors habitus,
You fertilize the "body" of the public.
Actor:
Oh pa! Who is in charge of communication?
Communication... Our glorious Luman!
Luman *walks out*
Lord! All attempts are in vain!
*takes off New Year's hat*
There is no society, and theories are pale.
Society *sad*
God... I'm dead... No company?..
Actor:
How to resurrect it? The answer is yours!
*Bow, applause*
Where is the moral of the story, you ask?
Who, why, why called it that?
We scientifically wanted to congratulate you,
We all had fun ... how we managed ...
Read more books in the New Year
And do not be sad, and do not be discouraged,
We can then deceive everyone
And return the subject of sociology!
