• Summary
  • Contents
  • Subject index

Ian Craib is one of the best informed and most penetrating commentators on theory and identity working today. Over many years, he has made notalbe contributions to the study of classical social theory, modern social theory, and psychoanalysis. This volume reflects the full range of his interests. The book is organized around the themes of experience and identity. It begins with a critique of existing sociological accounts of identity, arguing that these are incurably cognitive, treating the people that they study as incapable of experiencing and internal life of internal space. The book moves on to consider the implications of this in social theory and human practice. The argument in divided into three parts. Part 1 traces a Utopian notion of experience developed in Western Marxism, through its steady decline over the first half of the 20th century to the understanding of ambivalence emphasized by modern psychoanalysis. Part 2 offers criticisms of ôgrand theoryö in sociology and of less grand forms of sociology, showing how their lack of concern with lived experience creates unrecognized theoretical and empirical problems. In Part 3, these issues are situated in the context of psychoanalysis, suggesting that psychoanalysis can add to our understanding of experience, but shares the dangers of the other approaches. The book closes with a plea for developing the concept of internal psychic space as a sensitizing concept for sociologists and as a source of personal and political freedom, which has to be protected against theories and practices that would neutralize it. Incisive, compelling, and timely, CraibÆs book will be of interest to students of sociology, social theory, and psychoanalysis.

The Sociology of the Emotions
The sociology of the emotions

In Kemper's (1990) introduction to a collection of papers on the sociology of the emotions presented to the 1987 conference of the American Sociological Association, he laments the long-term cognitive bias in sociology and sees this as coming to an end with development of the sociology of the emotions. He rightly dates this development from the publication of Hochschild's work in 1975 and comments on the way in which interest in the emotions seemed to emerge in that year among several thinkers in different places. He speculates that the origin of this development might lie in the 1960s Zeitgeist and in a limited sense I think that he might be right. My concerns in this book ...

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