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Sociologists tend to see G. H. Mead's conceptualization of self as fundamentally correct. In this paper, we develop a critique of Mead's notion of the self as constituted through social interactions. Our focus will be on Mead's categorial distinction between the socially constructed self and subjective experience, as well as on the tendency of post‐Meadian sociologists to push Mead's position in ever more radical directions. Drawing inspiration from a multifaceted understanding of selfhood that can be found in Husserlian phenomenology, we then propose that the most basic level of selfhood is anchored in irreducible subjective experience. [ABSTRACT FROM AUTHOR]

This article responds to M. Bittman and J. Pixley's paper "Equality and Gender, Divided Versus Multiple Subjectivity: A Response to Allon J. Uhlmann's The Sociology of Subjectivity, and Subjectivity of Sociologists" in volume 55, issue number 3 of the "British Journal of Sociology." The criticism of Bittman and Pixley's book "The Double Life of the Family" focused on a number of selected texts in order to expose some of the analytical dynamics that prevail in the sociology of the Australian family. The book served as an example of a class-unconscious discussion of the family. It was argued that the book overlook systemic differences in subjectivity across class and gender, and did not consider the sociological significance of the variation in the contexts in which members of different classes lead their lives. Bittman and Pixley's response skirts the main issues which have been the focus of the critique.

The corpus of Alfred Schutz's methodological writings is directed at creating a scientific method which does not subjugate a meaning-endowing actor to objective, impersonal causal laws. Given the nature of this task, it is surprising that the list of Schutz's published writings is so small. It consists, in fact, of only one full-length book and numerous articles which have been compiled into a three-volume anthology. This relative paucity of published writings is partly due to the extreme care and meticulousness Schutz exhibits in writing and re-writing each work, and partly the result of a Jekyll-Hyde type of life in which days are spent pursuing money and success in the business world, leaving only nights to teach and write. In this paper I shall summarily describe Schutz's efforts and see if his phenomenologically defined notion of subjectivity is reasonably incorporated into a valid scientific method. [ABSTRACT FROM AUTHOR]

German philosopher Jurgen Habermas has had to confront a seemingly endless string of criticisms regarding his various appeals to the notion of universality. And the challenges have come not only from friendly critics who argue that he has failed to justify a quasi-transcendental approach to universality in his discourse ethics, but from those who feel that any appeal to universality is bound to an enlightenment project that can only deny difference. The article comments on Habermas's recent significant article on social scientist George Herbert Mead titled "Individuation through Socialization: On Mead's Theory of Subjectivity." In this piece Habermas asserts that the Western sociological tradition has failed to account for individuation. Habermas has tied his hopes for redressing social theory's failure to understand individuation to Mead's approach. Further, the ante is quickly raised since Habermas argues that modern experiences of individuation, both in terms of autonomy and life history, are inextricably linked to a notion of universality that he believes he shares with Mead.