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This paper argues that the belief in and reverence for superhuman beings cannot be understood as the chief distinguishing characteristic of religious phenomena. The consideration of Buddhism has always been central to the discussion of what religion is, and this paper focuses on the limitations of the human-superhuman dichotomy as it might be used to apply to Buddhist traditions. The argument makes three points: a) There are important sects of Buddhism that do not rely on reverence for superhuman beings, and the concept "superhuman" is difficult (if not impossible) to use in cross-cultural studies because of cultural variations in what it means to be human; b) the insistence that "philosophies" should be systematically distinguished from "religions" is arbitrary and culturally biased; and c) Buddhist doctrines that assert that reality is ultimately "nondual" provide the conceptual context for understanding superhuman beings in Mahayana, and this conceptuality is not consonant with superhuman definitions of religion. [ABSTRACT FROM AUTHOR]

This paper examines the relation between positivistic and interpretive sociology, using the stress research literature as a case study. Analyzing the cultural history of the stress concept, it uncovers four central themes: anxiety, performance, adjustment, and mentalism, Examining the self-criticismc made by scientific students of stress, it focuses on the problems of temporal order, confounding, and interaction. Comparison of the cultural and scientific literatures shows that while some of the positivists' complaints derive from general methodological choices, others come from inescapable aspects of the culture's general idea of stress. Considering the past development of stress research, the paper argues that positivism and interpretation have not been Cartesian opposites but interpenetrating fractals. It then speculates about what this relation implies for future positivistic studies, both in the stress literature and more generally. [ABSTRACT FROM AUTHOR]

Adverse events such as disasters are interpreted through a system of meaning provided by culture. Historically, research into society's response to disasters provides numerous examples of community resilience in face of adversity. However, since the 1980s, numerous researchers have challenged the previous optimistic accounts and argue that such incidents result in long-term damage to the community. It is claimed that community response to a disaster episode is far more likely to be defined by its vulnerability than its resilience. This new vulnerability paradigm of disaster response is underpinned by the belief that contemporary technologically driven disasters have a peculiarly destructive outcome. This paper explores the changing conceptualisation of adversity. It suggests that the shift from the expectation of resilience to that of vulnerability is best understood as an outcome of a changing cultural conceptualisation of adversity. [ABSTRACT FROM AUTHOR]

This paper argues that a better articulated conception of stigma can enhance the analysis of popular culture. Beginning with the work on stigma by Erving Goffman and other scholars, the article contends that the stigma sometimes attached to the production and consumption of popular culture is distinct from the low status associated with certain forms of popular culture. Unlike low status, stigma discredits cultural forms and practitioners often rendering them problematic. This reassessment of stigma is applied and developed further through a study of comic books, showing the various ways stigma can operate in popular culture. The analysis suggests that stigma significantly impeded the evolution of the comic book as an art form, illustrating the potential negative effects of stigma in popular culture. [ABSTRACT FROM AUTHOR]

Individual moral value attitudes are typically explained by reference to social experiences as indicated by social group variables. Contrary to this view, the emergent “culture wars” perspective claims that two worldviews that transcend social groups are ultimately and fundamentally responsible for moral value attitudes. Although this relationship has been claimed for the general population, it has not been investigated with national representative data. This paper contrasts the worldview and social group explanations by examining the relative importance of the worldviews implicated in the culture wars literature and the social groups found to be important in previous research. I find social groups to be more important than worldviews, but that worldviews also have explanatory power. I conclude with a discussion about possible clarifications of the “culture wars” thesis. [ABSTRACT FROM AUTHOR]

This paper explores two themes that had a significant place in Durkheim's Division of Labor: the idea that people's needs and wants vary across epoches and cultures, and the conception of societies as systems. The first leads to a rejection of efficiency as the primary driving force behind advances in the division of labor. Considering power in addition to efficiency, but also the complex conditions of trust and meaning, leads into questions of interdependence and systems analysis. [ABSTRACT FROM AUTHOR]

Interactionist analyses of social organization stimulate examination of how social situations and collective activity are shaped. Meta-power, the creation and control of distal situations, and organization as a structuration of meta-power are used as tools for exploring the shaping of situations Five meta-power processes are presented: strategic agency, rules and conventions, structuring situations. Culture construction, and empowering delegates. These processes illustrate how situations are created or altered. This paper offers a view of social organization that emphasizes relations among situations, linkages between consequences and conditions, and networks of collective activity across space and time. The conclusion calls for additional research to make more explicit the nature of social organization and its social conditions. [ABSTRACT FROM AUTHOR]