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As the discipline of the social sciences finds itself at a crossroads hedged in by the remnants of empire, with the 'decolonisation' of its conceptual and methodological foundations being the only productive path forward, the question is no longer whether to take this route, but how. In their recent book, Colonialism and Modern Social Theory, Gurminder K Bhambra and John Holmwood offer a stimulating and resourceful guide to this objective, setting forth a provocative approach in disrupting and radically reinterpreting dominant sociological understandings of modern world society. The following book review essay discusses the authors' interventions by highlighting their interrogations of the canonical figures who would shape the problematic trajectory of the discipline for generations. I assess the book's core argument of advocating for a need to recentre imperial encounters and relations at an explanatory level in the shaping of capitalist modernity, concluding with considerations for a reflexive and epistemic reconstruction of the sociological canon. [ABSTRACT FROM AUTHOR]

Philosophy and sociology appear to belong to separate spheres of thought, which might explain why they exist as separate academic disciplines. But in what way, if any, are philosophy and sociology different from, or related to, each other? In these series of lectures delivered at Frankfurt University in 1960, Adorno examines the relationship between philosophy and sociology and concludes that the subjects do not belong to separate spheres of thought. But Adorno has a bigger aim in mind. His attempt to reconcile philosophy and sociology takes the form of a wholesale attack on positivistic sociology, followed by a critique of philosophical idealism. There is, however, a debate as to whether the origins of Adorno's critical sociology lie in Marx's critique of political economy or philosophical idealism. These lectures throw further light on this question as they show the development of Adorno's social philosophy and the critical theory. [ABSTRACT FROM AUTHOR]

Peter Baehr's new book examines unmasking in the history of social theory, politics and contemporary media. In this review, I focus on the assessment of styles of theorizing in social theory and sociology in particular. Baehr shows that through its inheritance of an Enlightenment commitment to a critique of power and domination, mainstream sociology (including the discipline's conservative critics) have absorbed an "unmasking" model of critique where instead of "scientific refutation" or "principled disagreement" what is practiced is the removal of a "disguise". I consider the book's rich history of masking and unmasking in social thought, as well as the claim that "dramaturgical" and Anglophone sociologies are more favorably disposed towards the "masking" trope; although, I also observe the book's historical depth is not matched by contemporary breadth (for e.g. it doesn't consider the migration of social theory into new domains). I conclude by asking whether reflection on styles of thought in social theory can be separated from a sociology of sociology; and also ask whether the masking and unmasking dialectic is yet another chapter in the long history of what the Greeks called theoria. [ABSTRACT FROM AUTHOR]

This review discusses Zygmunt Bauman's Retrotopia, published shortly after the renowned sociologist's death, in the light of his engagement with the thought of Pope Francis during the last years of his life. It traces some of the main themes of this engagement, and addresses its role and importance in the context of the book as well as in the aims of Bauman's sociology as a whole. As the insecurities and anxieties of liquid modernity in our increasingly violent world lead many to give up on the effort of building a better future and turn towards the 'retrotopia' of an ideal past, a crucial sign of hope is found in the words of Pope Francis. In his efforts as a sociologist, Zygmunt Bauman seeks to redirect our gaze to the future and to engage in dialogue, understood as the art of living together. [ABSTRACT FROM AUTHOR]

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