The Sacred Project of American Sociology 1st Edition

Smith, who is a long time professor of sociology, presents a searing critic of his discipline. Obviously, he has deep concern, even affection, for academic sociology. He wants to reform, not destroy. So did Luther.Introduction1. The Argument2. Evidence3. Spiritual Practices4. How Did We Get Here?—The Short Story5. Consequences6. The Question of Accountability7. What Is Sociology Good For?8. ConclusionSmith explains that academic sociology is no longer practicing science. It is on a 'sacred' mission to save/change the human experience.From the introduction - ''My purpose here is to show that, to the contrary, the secular enterprise that everyday sociology appears to be pursuing is actually not what is really going on at sociology’s deepest level. Contemporary American sociology is, rightly understood, actually a profoundly sacred project at heart. Sociology today is in fact animated by sacred impulses, driven by sacred commitments, and serves a sacred project.''''That said, let me unpack American sociology’s dominant sacred project a bit more. This project is, first, intent to realize an end. It is going somewhere. It is fundamentally teleological, oriented toward a final goal. It is not about defending or conserving a received inheritance, but unsettling the status quo. The project is fundamentally transformational, reformist, sometimes revolutionary. It is about “changing the world” to “make the world a better place.” '' (10)''The change that sociology’s sacred project seeks to effect is also dramatic. The problems of the social world are so big and deep in this view that mere remedial tinkering or prudent meliorism is inadequate. Change needs to be systemic, institutional, and sometimes radical—in the etymological sense of “going to the root” of things. So when the new world envisioned by this spiritual project is finally realized, it will be very different from the present world.'' (10) Thus, it is not scientific analysis. This is religious salvation changed into a secular garment. Like putting 'new wine in an old wineskin,' and as the wise man said, 'If he does, the new wine will burst the wineskins and it will be spilled out and the wineskins will be ruined.' Putting secular 'wine' into sacred 'wine skins' brings 'ruin.' This seems to be Smith's conclusion.''It would not be wrong to say that sociology’s project represents essentially a secularized version of the Christian gospel and worldview. Both are teleological, seeing history as going somewhere of ultimate importance. Both look toward an eventual dramatic transformation of the world in a way that is also importantly linked to smaller transformations in the lives of converted believers here and now.''''Broadly speaking, in fact, American sociology’s sacred project is a secular salvation story developed out of the modern traditions of Enlightenment, liberalism, Marxism, reformist progressivism, pragmatism, therapeutic culture, sexual liberation, civil rights, feminism, and so on. It is as if, standing within the secular modern movement that had jettisoned the Christianity and Judaism that had so shaped the western imagination for two millennia, and so demystified the world, American sociologists felt compelled to fill in the sacred and eschatological void left in Christianity and Judaism’s absence by constructing, embracing, and proselytizing the world with a secular salvation gospel of its own making.'' (18)''Or perhaps this was not an “as if” situation, but what actually happened. This is yet another way that sociology’s project is ultimately spiritual and sacred, and not simply political or ideological.'' (18)(See also of the writings of Isaiah Berlin, J.L. Talmon and Robert Nelson)

In this book Christian Smith argues that American sociology is heavily invested in creating a world that realizes "the emancipation, equality, and moral affirmation of all human beings as autonomous, self-directing, individual agents (who should be) out to live their lives as they personally so desire, by constructing their own favored identities, entering and exiting relationships as they choose, and equally enjoying the gratification of experiential, material, and bodily pleasures."Smith isn’t simply arguing that that most sociologists are political liberals -- that's a fairly well-established fact. Rather, he is arguing that sociology’s project of creating an emancipated world is so "central to [its] orthodoxy and habitus” that it animates the discipline, and anyone who challenges this taken-for-granted orthodoxy runs the risk of being excommunicated from the community of "believers."More importantly, it can blind sociologists to the their own biases in the course of their research. As Jonathan Turner notes in his review of this book, American sociology increasingly views itself as on a holy mission to save the world by imposing its vision of what is good. While this is laudable (I share in most of the sociological vision of what is good), as Turner points out the task of social science is to impart knowledge, not personal biases. This means we should be open to publishing (and having others publish) results from our research that don't necessarily comport with our vision of what is good and right and just.I highly recommend this book to all in the discipline. If I ever teach an introductory class in sociology again, this book, or portions of it, will be required reading.

Although sociologists believe they are contributing to the science of society, Smith contends that, in fact, they are advocating a vision of the good society that promotes emancipation, equality, and moral affirmation of humans as autonomous, self-directing social agents. Their commitment to the realization of this vision borders on the spiritual. It actually is spiritual if one follows Durkheim's definition of spiritual as that which addresses the fundamental and ultimate issues of human existence, experience, feeling and desire. In short, sociologists are on a spiritually driven quest to liberate individuals from social repression.Most sociologists acknowledge that they harbor political and moral values and biases, but Smith claims that sociologists are also committed to something "much bigger, deeper, and more meaningful, profound, and ultimate.... At stake in American sociology's project are a vision and a cause expressing what are believed to be the greatest, highest, most authentic goods, truths, values, meanings and purposes. (p. 191) Smith lays out his case using careful logic and abundant evidence. Many will find a reason to dismiss his indictment, but intellectual honesty requires that it be addressed.Smith's goal it to direct sociology toward a higher vision and purpose. To do so sociologists will have to overcome their aversion to examining their underlying assumptions. Smith promoted his preferred alternative, Critical Realist Personalism, in his 2010 book, What is a Person? His claims are unflinchingly courageous and profoundly challenging, but they have potential to revitalize the discipline.