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This paper is a response to the notion of 'live sociology' and its call for new forms of attentiveness to the social, which also involves cultivation of time. Picking up from this observation, the paper asks: how can we find a way of using temporality systematically and routinely in our research practices? The argument concentrates on the concept of the past, and proposes a model for how the past can be reactivated and used analytically to deepen our understanding of contemporary life. To do this, the paper recovers and deploys the ancient technique of enargeia/vividness, and reconsiders Weber's sociology based on ideal-types, all in the effort to show how a special kind of a surrogate temporality/past could serve as a point of contact with things not directly observable. The aim is to show how vivid, enlivened past can be readapted for use as a type of method that triggers the release of new forms of sociological imagination. [ABSTRACT FROM AUTHOR]

This paper thinks about ourselves as communal beings, tied together and created by common actions of sociality. The perspective presented here stems from what Wills (this issue) terms the Aristotelian position that community is always with us, but it tries to move beyond that simple statement, to ask questions, and propose answers to the question of how: how is community always with us? Embedded in that question of course are others: what are the implications of such an investigation for a discipline tasked to investigate the social? How do we investigate the social of which we are both observer and act-or? What does thinking differently about community mean? What would such a different approach to community look like and finally, how does community work? To confront these questions the paper proposes an investigative analytic which positions communal being-ness as the source of ontological meaning. It proposes that the 'who' we are, our being-ness/identity, is the outcome of constant sociality enacted in common and created and sustained in common through the inter-relational linking of action, materiality, subjectivity, speech and the world of accepted meanings. It proposes a social science means for the investigation of this sociality, this communal being-ness of ours: that is a method for studying the social not built upon concepts borrowed from other fields, but particular to the task at hand. It argues that Hannah Arendt's (1958) account of the creation of our human being-ness as a temporary outcome held in common, provides the foundation for thinking inter-relationally about our communing, and about the social world, to which that thinking must be inexorably bound. [ABSTRACT FROM AUTHOR]

This paper explores the construction and contestation of moral distinctions as a dimension of contemporary structural inequality through a focus on the subjectivities constructed by young people who have experienced homelessness. Empirical material from two research projects shows that in young people's narratives of homelessness, material insecurity intertwines with the moral economies at work in neoliberal capitalist societies to construct homelessness as a state of moral disgrace, in which an ungovernable experience is experienced as a moral failure. When young people gain access to secure housing, the increasing stability and security of their lives is narrated in terms of a moral adherence to personal responsibility and disciplined conduct. Overall the paper describes an economy of worth organized around distinctions between order and chaos, self-governance and unruliness, morality and disgrace, which structures the experience of homelessness. As young people's position in relation to these moral ideals reflects the material conditions of their lives, their experiences demonstrate the way that moral hierarchies contribute to the existence and experience of structural inequalities in neoliberal capitalist societies. [ABSTRACT FROM AUTHOR]

This paper presents a contribution of a set of interrelated innovative thinking to revitalize the sociological understanding of the notion of the habitus. It discusses contributions by sociologists exploring the sources of Bourdieu's inspiration from psychology and psychoanalysis to the development of the concept, and brings in new thinking inspired by authors and frameworks that branch out of sociology to bring into sociology fresher thinking. Three areas of concern about habitus are focused on: firstly, the objectivism and subjectivism dichotomy; secondly, the plasticity or rigidity of the concept; and thirdly, the implications of intangibles attached to the notion. The paper introduces a Special Section including five articles on theoretical and empirical explorations bringing exciting perspectives to creative and critical sociology. [ABSTRACT FROM AUTHOR]

This paper draws together elements of cultural sociology and theoretical psychoanalysis in order to address the creation and enactment of a particular form of violent subjectivity. Its primary concern is the experience of traumatic events and prolonged periods of insecurity during childhood. The paper argues that the experience of trauma, when set against a particular cultural background, can act to create a subjectivity characterized by a deep commitment to physical violence. The principal original contribution of this paper is to claim that guilt and shame play a crucial role in the creation of this violent subjectivity, and that these affects are, for the most part, unconscious. [ABSTRACT FROM AUTHOR]

Violence has been a central preoccupation for political and social scientists, and this paper begins with a critical appraisal of the classical approaches to the phenomenon of violence, showing how despite their considerable differences, they are not necessarily contradictory. Via engagement with the recent work of Randall Collins, the paper pays particular attention to the limits of symbolic interactionism. The paper then places the subject central to sociological analysis, showing how it is possible to avoid the determinism of classical sociology by exploring the meaning of violence for the subjects who use it, and how these meanings relate to the processes of subjectivation and desubjectivation. [ABSTRACT FROM AUTHOR]

While many accounts of gendered embodiment focus on transformation, this article examines how normative gendered identifications are reinforced among middle-class young people playing classical music. Drawing on an ethnographic study of young people in youth orchestras and a youth choir in the south of England, it examines how the authority of the male conductor is constructed and experienced. It explores the construction of the charisma on which this gendered authority is based, through embodied craft, sexualization and humour, showing how conductors cultivated this mode of authority, which relied on the embodied intimacy of classical musical practice. As a consequence of these gendered power dynamics, young women talked about their conductors differently from the young men. Despite the discomfort or resistance that some of the young women voiced in private, they approached rehearsals with a willing trust which gave the public appearance of their consent to his authority. Against the ways in which participants emphasized agency and choice in interviews, observations of rehearsals revealed young people's conformity to this gendered authority. This paper therefore contributes to theorizing gender among the middle classes by demonstrating how the affective power of the conductor in youth classical music ensembles produces conformity. [ABSTRACT FROM AUTHOR]