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In this paper, I outline a general framework for cultural analysis consistent with an "analytic" approach to explanation in social science. The proposed approach provides coherent solutions to thorny problems in cultural theory. These include providing a coherent definition of culture (and the "cultural"), specifying the nature of cultural units (both simple and complex), and outlining the processes making possible episodes of cultural genesis, transformation, and reproduction within bounded units characterized as cultural causal systems. [ABSTRACT FROM AUTHOR]

The image of Max Weber as an "interpretivist" cultural theorist of webs of significance that people use to cope with a meaningless world reigns largely unquestioned today. This article presents a different image of Weber's sociology, where meaning does not transport actors over an abyss of meaninglessness but rather helps them navigate a world of Chance. Retrieving this concept from Weber's late writings, we argue that the fundamental basis of the orders sociologists seek to understand is not chaos. Action is rendered interpretable, rather, to the extent persons orient themselves to possibilities and probabilities, which remain real but unknowable. In this framework, interpretation and probability are allies, not antagonists. Weber's systematic use of the probabilistic notion of Chance as a central resource for concept formation and sociological explanation seriously challenges current understandings of probability as a purely statistical, atheoretical concern. We outline the conceptual difference it makes when basic categories of sociology are understood as rooted in Chance, and we point to the larger implications of Weber's probabilism for contemporary debates around issues of prediction, action, and interpretation. [ABSTRACT FROM AUTHOR]

While influential across a wide variety of subfields, cultural analysis in sociology continues to be hampered by coarse-grained conceptualizations of the different modes in which culture becomes personal, as well as the process via which persons acquire and use different forms of culture. In this article, I argue that persons acquire and use culture in two analytically and empirically distinct forms, which I label declarative and nondeclarative. The mode of cultural acquisition depends on the dynamics of exposure and encoding, and modulates the process of cultural accessibility, activation, and use. Cultural knowledge about one domain may be redundantly represented in both declarative and nondeclarative forms, each linked via analytically separable pathways to corresponding public cultural forms and ultimately to substantive outcomes. I outline how the new theoretical vocabulary, theoretical model, and analytic distinctions that I propose can be used to resolve contradictions and improve our understanding of outstanding substantive issues in empirically oriented subfields that have recently incorporated cultural processes as a core explanatory resource. [ABSTRACT FROM AUTHOR]

In this paper we introduce the idea of the dual process framework (DPF), an interdisciplinary approach to the study of learning, memory, thinking, and action. Departing from the successful reception of Vaisey (2009), we suggest that intradisciplinary debates in sociology regarding the merits of "dual process" formulations can benefit from a better understanding of the theoretical foundations of these models in cognitive and social psychology. We argue that the key is to distinguish the general DPF from more specific applications to particular domains, which we refer to as dual process models (DPMs). We show how different DPMs can be applied to a variety of analytically distinct issues of interest to cultural sociologists beyond specific issues related to morality, such as culture in learning, culture in memory, culture in thinking, and culture in acting processes. We close by outlining the implications of our argument for relevant work in cultural sociology. [ABSTRACT FROM AUTHOR]

In this article, we outline the analytic limitations of action theories and interpretive schemes that conceive of beliefs as explicit mental representations linked to a desire-opportunity folk psychology. Drawing on pragmatism and practice theory, we recast the notion of belief as a species of habit, with pre-reflexive anticipation the primary mechanism accounting for both the formation of beliefs and their causal influence on action. We demonstrate the utility of this approach in three ways: first, by linking it with recent research on the cognitive and motor development of infants; second, by drawing out a typology of belief states that accounts for a range of different experiential traits; and third, by applying the new model to reinterpret two belief-based phenomena of broad sociological interest: “irrational” decision making and religious conversion. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses various reports within the issue on topics including the prevalence of identity in cultural patterns, importance of cultural resources in allowing for negotiation and expression of identity, and the centrality of schema accessibility in identity construction.

In this paper, I provide a critical examination of Warren Schmaus’s recently systematized “functionalist” approach to the study of collective representations. I examine both the logical and the conceptual viability of Schmaus’s brand of “functionalism” and the relation between his rational reconstruction and philosophical critique of Durkheim and the latter’s original set of proposals. I conclude that, due to its reliance on certain problematic philosophical theses, Schmaus’s functionalism ultimately falls short of providing a coherent alternative to the Durkhemian position or serving as a useful starting point from which to understand the origins of abstract categories in concrete experience. [ABSTRACT FROM PUBLISHER]

In this article, we show that large-scale macro-political change can powerfully condition how institutional practices shape individual cultural choice. We study the paired comparison of Portugal and Spain, two long-similar societies that moved from authoritarianism to democracy through divergent pathways in the 1970s. Data from the 2001 Eurobarometer indicate that while the cultural choices of persons born before democratic transition are comparable across the two cases, Portuguese youth born under democracy are substantially more omnivorous than their Spanish counterparts. We shed light on this puzzle through a structured, focused comparison. Our argument is that whereas revolution in Portugal overturned hierarchies in numerous social institutions and unleashed an ambitious program of cultural transformation, Spain’s consensus-oriented transition was largely limited to remaking political institutions. We show that this macro-political divergence resulted in a key cross-case difference at the institutional level. Whereas pedagogical practices in Portugal encourage young people to adopt the post-canonical, anti-hierarchical orientation toward aesthetics constitutive of the omnivorous orientation, corresponding practices in Spain restrict omnivorousness by instilling a hierarchical, largely canonical attitude toward cultural works. [ABSTRACT FROM PUBLISHER]

Scores of sociological studies have provided evidence for the association between broad cultural taste, or omnivorousness, and various status characteristics, such as education, occupation, and age. Nevertheless, the literature lacks a consistent theoretical foundation with which to understand and organize these empirical findings. In this article, we offer such a framework, suggesting that a mechanism-based approach is helpful for examination of the origins of the omnivore-univore taste pattern as well as its class-based distribution. We reground the discussion of this phenomenon in Distinction (Bourdieu 1984), conceptualizing omnivorous taste as a transposable form of the aesthetic disposition available most readily to individuals who convert early aesthetic training into high cultural capital occupational trajectories. After outlining the genetic mechanisms that link the aesthetic disposition to early socialization trajectories, we identify two relational mechanisms that modulate its manifestation (either enhancing or inhibiting it) after early socialization. [ABSTRACT FROM PUBLISHER]

The article discusses the relationship between social networks and cultural taste. It presents the results of research which indicated that individuals with stronger and narrower cultural preferences are more likely to have members in their networks who are also connected to each other. People with milder and more diffuse cultural preferences are more likely to have social networks with patterns of disconnection between the other participants. These patterns of disconnection are characterized as structural holes, and the implications of these findings are discussed.

An introduction is presented in which the editors discuss topics including peer review processes, sociology methodology, and turn-around time for publishing time-sensitive articles.

In the article the author examines the debate between sociologists Emile Durkheim and Herbert Spencer concerning the rise of individualism. The author believes that Durkheim's model of individualism, a consequence of division of labor, is different from Spencer's model. He asserts that Spencer is a theorist of bio-psychological individualism with issues such as survival, pain avoidance and reproduction. Durkheim discusses the development of sociological individualism in his paper "The Division of Labor."

This article examines the relationship between different forms of cultural taste and the density of social contacts across alternative types of network relations classified by average tie strength. The author builds on Bourdieu's ([1986] 2001) classic statement on the "forms of capital" (economic, social, and cultural) and the conversion dynamics among them, and on DiMaggio's (1987) connection between cultural tastes and sociability. He hypothesizes that (1) in addition to cultural tastes being determined by network relations, cultural tastes are used to form and sustain those networks. Furthermore he expects that (2) highbrow culture taste will be less likely to be converted into social capital beyond immediate strong-tie circles due to its more restricted, "asset-specific" nature. Because of its generalized appeal, taste for popular culture will be more likely to be associated with weak-tie network density. The results broadly support these hypotheses: a model that specifies an effect of culture on network density provides a better fit to the data than the traditional conception of networks as determining taste. In addition using log-linear models and instrumental-variable methods, I show that popular culture consumption has a positive impact on weak-tie network density but not strong-tie network density, while highbrow culture consumption selectively increases strong-tie density but has no appreciable effect on weak ties, net of standard socioeconomic variables. These findings help to shed light on the mechanisms that translate mastery of different types of cultural knowledge into integration across distant social positions or closure around strong group boundaries. The author also discusses the implications of the results for current models describing the transformation of cultural into social resources. [ABSTRACT FROM AUTHOR]

Theories of international terrorism are reviewed. It then is noted that waves of terrorism appear in semiperipheral zones of the world-system during pulsations of globalization when the dominant state is in decline. Finally, how these and other factors might combine to suggest a model of terrorism's role in the cyclical undulations of the world-system is suggested. [ABSTRACT FROM AUTHOR]

The similarity between pairs of people is often measured on relatively static traits and at a given point in time. Moving beyond this approach, a burgeoning line of research is investigating temporal dyadic similarity on traits and behaviors, such as health activities. Our study contributes to this line of inquiry by using fine-grained longitudinal data obtained from sensors, mobile devices, and surveys to examine whether we can observe distinct types of dyadic similarity trajectories based on physical activity, and if so, what dyad-level properties predict membership in each trajectory class. Treating daily differences in the steps for dyads as time series, we use k -shape clustering to identify classes of similarity trajectories and logistic regression to examine the link between trajectory class and key dyad-level factors. We identify 21 dyadic trajectory clusters and find that trajectory membership predicts dyadic connectivity in the communication network, as well as racial and religious—but not gender-based—similarity. We conclude by noting how research on dyadic similarity trajectories can be further integrated with ongoing work in social network analysis. [ABSTRACT FROM AUTHOR]