By Daniel R. Huebner
George Herbert Mead is a foundational determine in sociology, most sensible identified for his e-book Mind, Self, and Society, which was once prepare after his dying from direction notes taken via stenographers and scholars and from unpublished manuscripts. Mead, notwithstanding, by no means taught a direction essentially housed in a sociology division, and he wrote a few wide selection of subject matters a ways open air of the troubles for which he's predominantly rememberedincluding experimental and comparative psychology, the background of technological know-how, and relativity theory. briefly, he's identified in a self-discipline during which he didn't educate for a booklet he didn't write.
changing into Mead, Daniel R. Huebner lines the ways that wisdom has been produced by means of and in regards to the famed American thinker. rather than treating Mead’s not easy acceptance as a separate subject of research from his highbrow biography, Huebner considers either biography and attractiveness as social procedures of information creation. He makes use of Mead as a case research and gives clean new solutions to serious questions within the social sciences, similar to how authors end up thought of canonical particularly disciplines, how lecturers comprehend and use others’ works of their examine, and the way claims to authority and data are made in scholarship. Becoming Mead presents a singular tackle the background of sociology, putting it in serious discussion with cultural sociology and the sociology of data and intellectuals.
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Additional resources for Becoming Mead: The Social Process of Academic Knowledge
Example text
Shalin 2011a; Silva 2006, 2007). A special focus of many works has been reclaiming or reassessing Mead’s local social-reform efforts, including his work supporting and promoting the social settlement houses, publicly mediating labor disputes, advocating for universal public 25 26 Chapter One education and vocational training, advancing women’s suffrage, and ensuring the rights of immigrants and racial minorities, among other concerns (Barry 1968; Diner 1972; Deegan and Burger 1978; Joas 1997 [1985], chap.
In several cases, this acknowledgment that Mead’s articles were publicly presented helps reorient the reading of these texts by locating them as parts of particular ongoing dialogues and in reference to specific issues of concern. For example, “The Philosophical Basis of Ethics” (Mead 1908e) was originally given at the Chicago Ethical Society Congress on December 30, 1907. The article title was originally the name of the session at which Mead presented, not of the individual paper, and the session also included contributions by University of Chicago divinity professor George Burman Foster, Ethical Culture movement founder Felix Adler, Chicago philosopher Addison W.
SPEAKING AND PUBLISHING There is a danger in the way I have posed the analysis: in emphasizing Mead’s practical social reform work one may, in effect, reinforce rather than question the distinction between his practical engagement and his scholarship. That is, to the extent that one attempts to make a clear shift 30 Chapter One from his academic papers to his reform work, one retains the boundary as a salient one. No doubt Mead recognized distinctions between various aspects of his life, but such a clear-cut division between one body of professional academic work and one or more delineated reform projects is problematic to maintain and does not do justice to the complex connections across Mead’s activity.