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| Additional Physical Format: | Online version: Hilbert, Richard A. Classical roots of ethnomethodology. Chapel Hill : University of North Carolina Press, c1992 (OCoLC)654548173 |
|---|---|
| Named Person: | Émile Durkheim; Max Weber; Harold Garfinkel; Émile Durkheim; Max Weber; Max Weber; Émile Durkheim; Harold Garfinkel |
| Material Type: | Government publication, State or province government publication |
| Document Type: | Book |
| All Authors / Contributors: |
Richard A Hilbert |
| ISBN: | 0807820393 9780807820391 |
| OCLC Number: | 25164925 |
| Description: | xvi, 260 p. ; 24 cm. |
| Contents: | Foreword / Randall Collins -- Ethnomethodology's Peculiar Place in the History of Sociology -- The Status of Rules in Moral Life -- The Society/Morality Equivalence -- The Society/Reality Equivalence -- Anomie -- Indifference to Order and Ideas -- Empirical Subjectivity and the Compellingness of Ideas -- Bureaucracy and Rationalization -- Durkheim-Weber Convergence and Functionalist Rationalization -- Classically Informed Ethnomethodology in Contemporary Theoretical Context. |
| Responsibility: | by Richard A. Hilbert ; foreword by Randall Collins. |
Abstract:
In The Classical Roots of Ethnomethodology, Richard Hilbert demonstrates a historical connection between Harold Garfinkel's recent empirical studies, termed ethnomethodology, and the nineteenth-century sociological theory of Emile Durkheim and Max Weber. Hilbert rejects the conventional view that draws radical distinctions between ethnomethodology and traditional sociological concerns and that even characterizes ethnomethodology as a break from sociology entirely. While ethnomethodology retains its radical character, Hilbert argues, that same radical nature was already contained in classical sociological theory but was driven from prominence by a generation of American interpreters, most notably Talcott Parsons. Moreover, according to Hilbert, ethnomethodology provides empirical demonstration of theoretical principles outlined by Durkheim and Weber that have remained relatively concealed. Ethnomethodology's roots in classical sociology can be established analytically, but they are also historical, says Hilbert. Garfinkel was Parsons's student, and his investigations were deliberately and consciously directed to anomalies in Parsons's theory. Parsons's theory, in turn, was based on his readings of Durkheim and Weber, in which he expressly took issue with them, negating and suppressing many of their key insights and dismissing major themes while ignoring others. Thus the "conventional sociology" Garfinkel inherited and eventually overthrew was in fact Parsonian sociology--a "negative image" of Durkheim and Weber. Hilbert shows that wherever Garfinkel overturned Parsons, he simultaneously resurrected classical themes that Parsons had dismissed or suppressed. He makes this case on a theme-by-theme basis, demonstrating a one-to-one correspondence between classical ideas and ethnomethodological findings mediated by Parsons, who transmitted inverted classical ideas to Garfinkel. Therefore, says Hilbert, ethnomethodology is not a break from sociology but is at the core of the discipline's origins.
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