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Emergence is central to critical realism, but there has been little attempt to develop a systematic account of this concept within the tradition. Two notable exceptions are seen in the work of Dave Elder‐Vass and Tony Lawson. However, both face problems in responding to reductionist claims and accounting for downward causation. This paper proposes contextual emergence as a robust alternative that overcomes these issues and provides a better justification for critical realism's stratified worldview. Contextual emergence explains that while properties at a lower 'level' offer necessary conditions, for emergence to obtain, there must also be contingent conditions at a higher 'level'. This approach maintains many of critical realism's intuitions about emergence, providing a robust account of ontological stratification and downward causation. [ABSTRACT FROM AUTHOR]

This article examines the gradual evolution of the French Régulation school (FR) for the study of capitalism through the lens of structure and agency. The analysis first segments the school into two epochs, the early Régulation, led by authors Aglietta and Lipietz, and the later Régulation, which saw the rise of Boyer. We find that the gradual progression that occurred within the FR school is linked to its authors' implicit ontic engagement with structure and agency, which, in turn, provides natural linkages to Critical Realism. In the second part of the paper, we demonstrate how the comparison between Morphogenetic Régulation and French Régulation (FR) can facilitate a much deeper reading of the structure‐agency debate pertaining to the transformation of capitalism. In so doing, it discusses the value addedness of Morphogenetic Régulation through three specific concepts by stressing their relevance for contemporary studies in international political economy. These concepts are: stratified emergence; causality and the problématique of hierarchy. [ABSTRACT FROM AUTHOR]

In recent years, critical realists have increasingly engaged with the thought of Charles S. Peirce (1839‐1914), the founder of the American pragmatist tradition. But the engagement has been mostly narrow in focus and at times misinformed. This paper examines points of continuity between Peircean thought and critical realism with respect to causation, ontology, and truth. Its purpose is to lay the groundwork for further and more fruitful engagement between the traditions by bringing attention to some things critical realists may not have known, and to correct some inaccurate things they thought they knew, about Peirce's philosophy. [ABSTRACT FROM AUTHOR]

Anti‐dualistic social ontologies, those highlighting the intrinsic interdependency of agency and structure as two sides of the same coin, are sometimes criticized for failing to provide a satisfactory account of autonomous – capable and free – agency, or even denying the reality of such agency. This paper contests these claims, arguing that anti‐dualistic ontologies only conflict with autonomous agency when the latter is understood in a highly voluntaristic sense, whose ideational roots go to what philosophers of free will call "incompatibilist" intuitions of freedom. Those intuitions suggest that actions (intentions, decisions) ultimately determined by extrinsic causes lack the kind of freedom presupposed by moral responsibility, so when agentive autonomy is presumed to involve such freedom, it does indeed cohere poorly with the anti‐dualistic picture of intrinsically structured agency. Herein, however, an alternative, "compatibilist" notion of autonomy is advanced, such that does not conflict with extrinsic determination and is therefore congruent with anti‐dualistic social ontologies. [ABSTRACT FROM AUTHOR]

The term function currently features prominently in outlines of social positioning theory but a sustained account of the view of function informing social positioning theory has yet to be supplied. In the absence of a fuller articulation of the theory's underlying view of function confusion and misinterpretation are likely to be encouraged especially among those committed to one or other of the numerous alternative accounts of function available. In this paper key features of the concept of function as it now appears in social positioning theory are identified and the similarities and differences between it and selected other views of function explored. [ABSTRACT FROM AUTHOR]

Rights and obligations—sometimes referred to as deontology or deontic powers—are key to most contemporary conceptions of social ontology. Both Cambridge Social Ontology and the dominant analytic conception associated, most prominently, with John Searle, place rights and obligations at the centre of their accounts. Such a common emphasis has led some to consider deontology to be a point of similarity between these different theories. This is a mistake. In this paper, I show that a distinctive conception of rights and obligations underpins Cambridge Social Ontology and its social positioning theory. Moreover, I argue that a fuller understanding of the account of rights and obligations defended in Cambridge in fact reveals that it can be differentiated from other conceptions and, most importantly, Searle's, by its recognition that a practical dimension is always involved in social constitution. [ABSTRACT FROM AUTHOR]

When critical realists consider epistemology they typically start from "epistemological relativism." We find this position necessary, but we also find it insufficient because it lacks a critique of the highly unequal social relations among observers themselves—relations that shape the very production of knowledge. While it is indeed the case that all knowledge is fallible, it is also the case that all knowledge is positioned, with a particular standpoint. What is more, the social power relations between standpoints organize the production of truth in ways that produce systematic distortions. In this paper, we propose a critical realist social epistemology. We introduce feminist standpoint theory and postcolonial theory as our suggested interventions into critical realism and we use two case studies of existing work to highlight i) the social production of truth and the real, and ii) what is at stake for radicalizing epistemology in critical realism. In so doing, our paper emphasizes the epistemic complexities that continuously shape ontology, a commitment to subaltern voices or experiences, and a thorough interrogation of the relations between positions of knowledge production. [ABSTRACT FROM AUTHOR]

In this paper, I address a range of arguments put forward by Kwame Gyekye (1992) and Bernard Matolino (2014) denying Menkiti's twin propositions that persons differ ontologically from human beings and that human attitudes, behaviours and practices constitute persons in social reality. They argue that his account of "maximal" persons, rooted in African traditional thought‐worlds, conflates issues and ultimately involve him in a category mistake. I argue that their arguments do not succeed, and that Menkiti's view is not in any predicament because of them. Then, I draw on John Searle's account of social ontology to clarify the sense in which attitudes, behaviours and practices are constituents of persons. Thus, I characterise persons as social entities belonging in a social ontology. Finally, I argue that realism regarding persons is not undermined by the threat of conventionalism lurking behind the view. [ABSTRACT FROM AUTHOR]

The capability approach (CA) is a framework for understanding, assessing, and promoting the quality of human lives and social justice. It focuses on capabilities – people's freedoms and opportunities to live in valuable ways. Although its proponents readily acknowledge that capabilities can depend on personal, social and environmental factors, little attention has been paid to the ontology of capabilities (what they are and how they are caused and constituted) and the inherent relationality of the approach is often not well followed through in research and practice. This, we suggest, leaves the CA vulnerable to misinterpretation and misappropriation. In this paper we draw on the complementary lenses of critical realism, hermeneutics and complexity theory to develop an explicitly relational ontology of capabilities that explains how capabilities, as potential for ways of being or forms of doing, are generated by both personal agency and material and social structures. We demonstrate how these lenses can illuminate the relational constitution of particular capabilities through reference to a composite case involving a man called Bert and his healthcare team. We outline how our relational ontology of capabilities can demand and support more theoretically coherent and socially just approaches to CA informed practice, research and policy. [ABSTRACT FROM AUTHOR]

This paper addresses the question of the relations between emotions and personhood, with a view to advancing a critical realist account of the role of emotions in social life. It is argued that the constitution of persons has to be approached from an ontological perspective, and that this raises questions about how sociology has addressed the meaning and role of emotions. Margaret Archer's critical realist perspective on them as commentaries on human concerns is broadly endorsed, but some significant correctives are proposed, especially with respect to the important distinction between primary and secondary emotions. To this end, it is argued that the affect spectrum theory advanced by Warren TenHouten can be fruitfully appended to a critical realist theory of emotions. [ABSTRACT FROM AUTHOR]

Abstract: John Searle's theory of social reality is among the most influential accounts in the history of philosophy. His theory also implicates concepts and issues of foundational interest to sociologists, including social structure, institutional differentiation and the relationship between linguistic performativity and institutional reality. Despite this overlap with sociological theory, and despite some sustained attention from sociologists (e.g., Lukes, ), no formal theoretical model of Searle's work exists within sociology. This paper reviews the core concepts of Searle's theory before concisely describing and then formally modelling their propositional structure. Though the overlap of Searle's approach with classical and contemporary sociological theory is discussed throughout, the paper concludes with a specific argument about his proper assimilation into sociological theory vis‐à‐vis Durkheim, Bourdieu and Giddens. [ABSTRACT FROM AUTHOR]

Abstract: This paper addresses the question what the fundamental nature and mode of being of institutional reality is. Besides the recent debate with Tony Lawson, Barry Smith is also one of the relatively few authors to have explicitly challenged John Searle's social ontology on this metaphysical question, with Smith's realism requirement for institutions conflicting with Searle's requirement of a one‐world naturalism. This paper proposes that an account of institutions as powers or dispositions is not only congenial to Searle's general account, but can also satisfy both the realism and the one world requirements. Searle's worry that such a dispositional account is unable to account for the deontic nature of institutions is countered by an appeal to higher‐order powers as well as Searle's notion of the gap and desire‐independent reasons for action. [ABSTRACT FROM AUTHOR]

John Searle has mistakenly claimed that emergence is the central concept in the account of social ontology defended by Tony Lawson, the central figure in the project now regularly referred to as Cambridge Social Ontology. This is not the case. Rather, if any concept can be considered central for Lawson, it is organisation. In this paper, I explain how Searle could misunderstand Lawson and, in doing so, I bring out the importance of organisation for understanding how phenomena, both social and non‐social, are constituted. [ABSTRACT FROM AUTHOR]

In this paper, we argue that trust is an important aspect of social reality, one that realist social theory has paid little attention to but which clearly resonates with a realist social ontology. Furthermore, the emergence of an interest in trust in specific subject fields such as organization theory indicates the growing significance of issues of trust as market liberalism has developed. As such, the emergence of an interest in trust provides support for Archer's characterisation of late modernity in The Reflexive Imperative (2012) as a period of heterogeneity and greater incongruity. Commenting on this provides an opportunity to discuss the issue of habit in relation to trust and also the importance of the analysis of integration as a means to explain problems of trust. The commentary draws on examples from finance. [ABSTRACT FROM AUTHOR]