Tag: margaret archer

In the last year, I find myself obsessing ever more fequently about agency and platforms. Given I spent six years writing a PhD about human agency, it is inevitable that this would be the lens I bring to the analysis of platforms. But it also reflects a sustained weakness in how the role of agency in platforms is conceptualised, as well as the political implications which are seen to flow from this. It is one which we can make sense of using Margaret Archer’s notion of conflation, developed to make sense of how different theorists have sought to solve the problem of structure and agency.

I want to suggest we can find a fundamental ambiguity about platforms which plays out at both political and ontological levels. This ambiguity reflects a failure to make sense of how platforms exercise a causal influence over human beings and how human beings exercise a causal influence over platforms. Platform structuralism takes many forms but it fundamentally sees human behaviour as moulded by platforms, leveraging insights into the social, psychological and/or neuro constitution of human beings to condition their behaviour in predictable and explicable ways. It takes the platform as the horizon of human action, framing human beings as responding to the incentives and disincentives to be found within its architecture. It is often tied to a politics which sees platforms as generating pathological, even addictive, behaviours. It conflates downwards and takes agency as an epiphenomenon of (platform) structure.

Critiques informed by platform structuralism often seem to have put their finger on something important, while remaining overstated in a way that is hard to pin down specifically. My suggestion is this overstatement is a failure to come to terms with the fundamental relation between the platform and the user. How do platforms exercise a causal influence over their users? Their interventions are individualised in a statistical way, rather than a substantive one. These are instruments which are simultaneously precise yet blunt. While they might be cumulatively influential, particular instances are liable to be crude and ineffective, often passing unnoticed in the life of the user. For this reason we have to treat the causal powers of platforms over their users extremely careful. It is also something which varies immensely between platforms and the ontology of platforms designed for multi-sided markets is a more complex issue for another post.

Platform voluntarism is often a response to the overstatement of platform structuralism. Denying the capacity of platforms to mould their users, platforms are framed as simply providing incentives and disincentives, able to be ignored by users as readily as they are embraced. The platform is simply a stage upon which actors act, perhaps facilitating new categories of action but doing nothing to shape the characteristics of the agents themselves. It conflates upwards, treating platform (structure) as a straight forward expression of the aggregate intentions of their users. Both platform voluntarism and platform structuralism tend to reify platforms, cutting them off in different ways from both users and the wider social context in which they use. What gets lost is human agency and the ways in which these infrastructures shape and are shaped by human agents.

Another reason it is so crucial to retain agency as a category is because these platforms are designed in purposive ways. Unless we have an account of how they have the characteristics they do because people have sought to develop them in specific ways, we risk lapsing into a form of platform structuralism which we take platforms as an a priori horizon within which human beings act. They are simply given. We might inquire into the characteristics of platforms in other capacities, including as business models, but we won’t link this to our account of how platforms conditions the social action of users taking place within and through them. We will miss the immediate reactivity of platforms to their users, as well as the many human, rather than merely algorithmic, mechanisms at work. But more broadly, we will take the conditioning influences as a given rather than as something to be explained. In such a case, we treat user agency and engineering agency as unrelated to each other and fragment a phenomenon which we need to treat in a unified way.

If we want to draw out these connections, it becomes necessary to understand how engineers design platforms in ways encoding an understanding of users and seeking to influence their action. If we can provide thick descriptions of these projects, capturing the perspective of engineers as they go about their jobs, it becomes much easier to avoid the oscillation between platform structuralism and platform voluntarism. Central to this is the question of how platform engineers conceive of their users and how they act on these conceptions. What are the vocabularies through which they make sense of how their users act and how their actions can be influenced? Once we recover these considerations, it becomes harder to support the politics which often flows from platform structuralism. As Jaron Lanier writes on loc 282 of his Ten Arguments for Deleting Your Social Media Accounts Right Now:

There is no evil genius seated in a cubicle in a social media company performing calculations and deciding that making people feel bad is more “engaging” and therefore more profitable than making them feel good. Or at least, I’ve never met or heard of such a person. The prime directive to be engaging reinforces itself, and no one even notices that negative emotions are being amplified more than positive ones. Engagement is not meant to serve any particular purpose other than its own enhancement, and yet the result is an unnatural global amplification of the “easy” emotions, which happen to be the negative ones.

He suggests we must replace terms like “engagement” with terms like “addiction” and “behavior modification”. Only then can we properly confront the political ramifications of this technology because our description of the problems will no longer be sanitised by the now familiar discourse of Silicon Valley. But this political vocabulary would be unhelpful for sociological analysis because it takes us further away from the lifeworld of big tech. It is only if we can establish a rich understanding of the agency underlying the reproduction and transformation of platforms that we can overcome the contrasting tendencies towards platform structuralism and platform voluntarism. But this political vocabulary would be unhelpful for sociological analysis because it takes us further away from the lifeworld of big tech. It is only if we can establish a rich understanding of the agency underlying the reproduction and transformation of platforms that we can overcome conflationism in our approach to platforms.

While Margaret Archer’s theoretical work is widely respected, it is often categorised as little more than an elaboration of Roy Bhaskar and a critique of Anthony Giddens. This framing leaves it secondary to Critical Realism and Structuration Theory, understandable (though limiting) in the former case and deeply inaccurate in the latter case. Reading Envisioning Sociology by John Scott and Ray Bromley has left me wondering whether she should be categorised as a neo-classical British social theorist, as her work embodies many of the theoretical themes which concerned early British social theorists whose influence and ideas have largely now been forgotten.

The obvious counter-argument to this reading is that she has never, to the best of my knowledge, engaged with the work of Patrick Geddes or Victor Branford. Indeed, as we discussed in the interview here, many of her foundational influences came in a Sociology department at LSE which was profoundly shaped by Geddes losing the opportunity to become the first chair of Sociology after messing up his interview. It’s a fascinating counter-factual to imagine what the intellectual culture might have been like in a Geddes run department and the implications this would have had for subsequent generations of PhD students imbibing those influences.

This reading is interesting because it overcomes the tendency to see Archer’s earlier and later work as separate phases, whether as a mystifying turn to the individual (by critics) or as an attempt to solve critical realism’s agency problem (by fans). What struck me when reading Envisioning Sociology was how closely the notion offered by Geddes and Branford that “Humans … are born not only into a physical environment and material heritage but also into historically specific social relations that comprise their ‘social heritage’” (loc 2803) resembles Archer’s own account of the natural, practical and social order. As they contextualise these influences on loc 2777:

In the early debates of the Sociological Society, as exemplified by the articles in the three volumes of Sociological Papers , including most of the works presented to the founding meetings of the Society in 1904, 1905, and 1906, the primary debate is between eugenics, as advocated by Francis Galton, Benjamin Kidd, and others, and civics, as advocated by Patrick Geddes, Victor Branford, and others. It was apparently a classic “nature versus nurture” debate in which the two alternative explanations of the human condition are genetics and culture. In reality, however, Geddes’s position was much more nuanced, combining the biological and social sciences and focusing on ecology, environment, and culture. To Geddes, the human condition had three major features: our biological nature as mammals within ecosystems; our social nature as the species uniquely possessed with powers of speech, culture, and spirituality; and, our activist nature, as a species, like ants, possessed with a tremendous capacity for social organization, construction, and improvement in the physical and social environment.

What makes these ideas jarring to read in the present day is how they traverse disciplinary boundaries in their attempt to engage with social, practical and natural reality in its totality:

This was the grand idea that Geddes and Branford sought to bring to sociology, a multifaceted vision of an activist society in its cultural and biological context. Their idea was grander and more sophisticated than eugenics, but they never managed to make it fit into universities because twentieth-century academia had more restrictive concepts of disciplines and expertise. Instead, a much narrower concept of sociology took root, a much narrower version of planning emerged as a separate discipline, and biology, psychology, anthropology, and education all took their separate courses.

This I would argue is precisely the promise that Archer’s social theory has begun to reclaim, integrating a developmental sociology of the individual, a meso-sociology of conflict/consensus and a macro-sociology of transformation/stability. There are the foundations for a radical reorientation of social theory and social science in this work, capable of reclaiming the lost promise of the classical British social theorists. I’m concerned that their current categorisation as ‘critical realist Sociology’ means this value is unlikely to be realised.

Does social media lead to a devaluation of introspection? This is what Nick Couldry and Andreas Hepp claim on loc 4098 of their The Mediated Construction of Reality:

The selfie stamps the marker of ‘the self’ onto whatever things a person wants to record as a way of increasing its value. But why should that have become so important recently? There are no doubt many overlapping factors at work here including the changing affordances of smartphones, but one background factor, we want to suggest, is the increasing devaluation of introspection: that is, reflecting, comparing, building the basis of a memory through organized thought that remains ‘internal’ (still unshared). Introspection, in the habit of taking selfies, gets overridden by the ‘higher’ value of generating an exchangeable trace of one’s ‘experience’ whose form is tailored exactly to the data-based needs of social media platforms.

This is an example of why I think Margaret Archer’s work on reflexivity might prove extremely powerful in making sense of how social media is reconfiguring subjectivity. Couldry and Hepp assume here a zero-sum relation between interiority and exteriority, as if the disposition to share (cultivated through repeated exposure to the incentives of the platform) necessarily implies the diminution of introspection. There is certainly a tension between these internal and external moments: it is a matter of the time available to the agent and the duration of their subsequent mental activity if nothing else. However, there are many ways in which this tension could be negotiated, reflecting characteristics of the people concerned and the situation they find themselves in.

This is what I think of as reflexive variance: the variety of ways in which individuals orientate themselves to their situations, linking self and circumstances through the generation of action trajectories. Recognising reflexive variance is something which sociology has never been good at because it is a phenomenon which sits uneasily at the intersection between the domains of psychology and sociology. It is a matter of introspection, social action and environment: the relation which obtains between them in a particular situation. It’s much easier to leave the introspective to the psychologists (who circumscribe its objects by admitting only a limited range of social referents) or to subordinate it to social action or to the environment through various theoretical devices. But the diversity with which people orientate themselves to what are empirically similar experiences will tend to get lost in this case.

There are descriptive and explanatory problems which emerge from this. However, it also facilitates cultural critique of a rather irritating sort, with identifiable trends afflicting some within a group being assumed to hold true for all members of that group (or even all groups, if the critic in question is prone to overstatement). I’ve been thinking a lot in the last couple of months about the conceptual structure which is common to many of the most prominent critics of digital media for its postulated consequences for young people. It strikes me that it rests on a denial of reflexivity variance and repudiating these critics will involve recovering the range of ways in which people respond to social media.

Reading Immaterialism by Graham Harman, I’m struck by the overlap between his account of ‘duomining’ and Margaret Archer’s critique of conflation. As he writes on pg 27-28,

“If we reduce an object downward to its pieces, we cannot explain emergence; if we reduce it upwards to its effects, we cannot explain change.”

While Archer’s argument is made in terms of the structure/agency problem, it can easily be recast in terms of structure alone. If we reduce social structure to the individuals who comprise it (alongside other material elements, which Archer is less sensitive to), we cannot explain how certain arrangements of people and things assume characteristics which the same ‘pieces’ lack in other arrangements (upwards conflation). If we focus solely on the effects of social structure, identifying how it constrains and enables individuals, we cannot explain how that structure might itself undergo change because it is the only causal power we admit (downwards conflation).

However this is only an overlap, as Archer and Harman’s arguments about modes of reduction are made for different reasons and they later diverge. Archer is concerned with the analytical temptations which inhere in the structure/agency problem that social science invariably confronts, even when it attempts to suppress it through various means. In contrast, Harman is concerned with ‘undermining’ and ‘overmining’ as two fundamental forms of knowledge which cannot be avoided: “what a thing is made of” (undermining) and “what a thing does” (overmining) (pg 28). Archer is concerned with a denial of relationality, as well as its temporal unfolding, with downwards and upwards conflation charged with suppressing the interplay over time between the different kinds of entities which make up the social word. Harman is concerned with the denial of objects as such, reducing their reality to the parts and their effects, losing a grip on the entity which is composed of these parts and capable of these effects without being reducible to either.

Both approaches explore a tension between the analytical and the ontological. Harman’s notion of overmining, which I found much less straightforward to grasp than his notion of undermining, identifies its roots in the tendency to treat objects as mysterious and unknowable in themselves. An ontological claim licenses an analytical one, as the analyst focuses upon the effects of objects as something epistemically tractable in contrast to the objects themselves. Even if they continue to recognise the reality of the object, it is a notional recognition which doesn’t enter into their analysis. This is something Harman addresses explicitly on pg 28:

After all, any claim that a thing is convertible into knowledge cannot account for the obvious and permanent difference between a thing and knowledge of it: if we had perfect mathematised knowledge of a dog, this knowledge would still not be a dog. It will be said that this is a “straw man” argument, since philosophers are obviously aware that knowledge is different from its object. Yet it is not a question of whether philosophers are personally “aware” of this, but of whether their philosophies sufficiently account for it.”

To which we might add: ‘and whether they incline social scientists drawing on their ideas to factor this awareness into their explanations’. This interface between the ontological and the analytical one is one that has long fascinated me: how does theory constrain and enable the explanations which enter into social inquiry? What other forms of ‘conceptual slippage’ can we identify as ontological claims contribute to social analysis?

In an interesting chapter Frederic Vandenberghe explores the role of the individual in Bourdieu’s Sociology, as well as the critiques which Margaret Archer and Bernard Lahire make of it. His intention is to respond to a sociology he sees as hegemonic by developing a post-Bourdieusian theory of the social world that is not anti-Bourdieusian. His project, as I understand it, derives from a sense that Bourdieu’s sheer influence is distortive, polarising debate in a way that steers it away from concern with better or worse sociology to more or less accurate interpretations of the master.

How accurate is Vandenberghe’s account of Bourdieu’s influence? His 536,230 citations certainly offer quantitative evidence of this influence, but the claim that Bourdieu’s sociology is hegemonic seems more contentious to me. Nonetheless, he’s surely correct that the combination of its influence, diffusion and systematicity make it a force to be reckoned with. Or rather a force that must be reckoned with, a reference point that is difficult, if not impossible, to ignore.

Both Archer and Lahire were deeply influenced by Bourdieu. My interview with her in here explores his influence on her thinking, as well as her time working with him as a post-doc in the early 60s. While, as Vandenberghe puts it, Lahire’s sociology is so “thoroughly Bourdieusian that he could well be considered the heterodox successor to the master (Loïc Wacquant being the official one)”. Both have worked at the intersection of sociology and psychology in recent years, with Lahire taking inspiration from Durkheim while Archer has looked to American pragmatism for intellectual resources. Vandenberghe argues that their work represents a social psychology of a new kind: orientated to “how groups, large and small, behave within in the individual mind” rather than “how individuals behave in small groups”. Their shared unit of analysis is the life, understood biographically, as a movement through the world constituted through choices. But the dissimilarity arises because Archer’s focus concerns how future projects shape present actions, whereas Lahire explains the present and the future in terms of past “dispositions and their activation in particular contexts in the present”. As he puts it, “His actors are pushed by their dispositions, while hers are pulled forward by their projects”.

From Vandenberghe’s exposition, it seems that Lahire’s critique of the concept of habitus resembles Archer’s in some ways: he “accuses Bourdieu of abusively generalising a particular model that only holds in exceptional situation (such as traditional societies and total institutions)”. But he make the same critique of the concept of field, “accusing Bourdieu of transforming a regional model into a general theory of the social world”. Instead he offers an account of the individual as “like a crumpled sheet or a rumpled rag”, with social space in all its dimensions unevenly folded up inside of them. Not unlike Archer, he sees what Bourdieu regarded as a marginal condition (the cleavage of the habitus) to instead be a general characteristic, at least under certain social and cultural conditions.

His exposition of Archer is excellent, rather unsurprisingly as one of the theorists most deeply conversant with her body of work as a whole. The slight exception to this is the latent teleology he reads into the concept of reflexivity, ignoring the extent to which we all practice each of these modes to varying degrees in everyday life. Oddly, he offers precisely this recognition as a suggestion of how her account of reflexivity can be improved, with his accusation of a “kind of disguised personality test” being an incisive critique of how her work on reflexivity is chronically misread, even by its advocates.

I agree with him however that Archer downplays the role of cultural structures, seeing them as something which “structures the situation from outside, not from inside in the form of subconscious schemes of perception, judgement and interpretation that prestructure the world and canalize action, excluding some options even before the actor becomes conscious of the situation”. His suggestion that we investigate empirically how the relative balance of reflexivity and disposition operates in particular action situations is one I find extremely plausible, perhaps demanding that we need methods other than the interview, as well as overcoming the relative neglect of situated embodied action within Archer’s work.

It’s an interesting chapter which I highly recommend. It’s left me wanting to return to my PhD, as well as investigating Lahire in greater depth. It strikes me that I’ve actually done something akin to what Vandenberghe advocates, synthesising Archer and Lahire, without actually having read Lahire. My curiosity demands that I establish whether or not this is the case.

I’m just doing some late stage proof reading for the collection of Margaret Archer’s papers I’ve edited with Tom Brock and Graham Scambler. This passage from the revised introduction to the Social Origins of Educational Systems really jumped out to me, both because of the forcefulness with which it sets out her intellectual project and also the austere clarity which I really value about her writing style:

A social ontology explains nothing and does not attempt to do so; its task is to define and justify the terms and the form in which explanations can properly be cast. Similarly, the Morphogenetic Approach also explains nothing; it is an explanatory framework that has to be filled in by those using it as a toolkit with which to work on a specific issue, who then do purport to explain something. Substantive theories alone give accounts of how particular components of the social order originated and came to stand in given relationships to one another. The explanatory framework is intended to be a very practical toolkit, not a ‘sensitization device’ (as ‘structuration theory’ was eventually admitted to be); one that enables researchers to advance accounts of social change by specifying the ‘when’, ‘how’ and ‘where’ and avoiding the vagaries of assuming ‘anytime’, ‘anyhow’ and ‘anywhere’.

One of the most contentious aspects of Margaret Archer’s work on reflexivity has been her critique of Bourdieu’s habitus. I was thinking back to this issue when reading Sam Friedman’s excellent new paper in the Sociological Review on the habitus clivé. It’s a whole dimension to Bourdieu’s work which I was completely unfamiliar with and furthers my hunch that if you continue to develop Bourdieu in a phenomenological direction (along the lines undertaken by Nick Crossley and Will Atkinson) the dispute about reflexivity comes to seem much more about conceptualising social change than it is about theorising subjectivity. I’ll blog about Sam’s paper some more later (and I’m interviewing him for sociologicalreview.com) but I just wanted to share this brief extract:

Bourdieu did acknowledge that long-range social mobility can be more problematic, however, particularly when individual trajectories provoke abrupt rather than gradual transformations of habitus. During such moments of profound change, when there is a mismatch between one’s (primary) habitus and the habitus required in a new field, Bourdieu and Passeron (1977) argued that a hysteresis effect takes hold

As a result of the hysteresis effect . . .   practices are always liable to incur negative sanctions when the environment with which they are objectively confronted is too distant from that in which they are objectively fitted. (Bourdieu and Passeron, 1977: 78)

In most of his work, Bourdieu explored hysteresis in terms of habitus shifts wrought by large-scale changes in field conditions, such as that posed by the Algerian War of Independence (Bourdieu, 1979) or the introduction of the 1914 French State Code on inheritance (Bourdieu, 2002: 12). However, in later work (1998, 1999, 2004) he also began to explore how hysteresis is experienced at a personal level, particularly among the socially mobile.

This makes it easy to recast Archer’s claim in Bourdieusian(ish) language: the intensification of social change leads to the generalisation of ‘hysteresis’ as a condition of social life because past experience fails to provide workable guidelines for present action. It’s under these conditions that, as she puts it, reflexivity becomes imperative. She prefers to use the concept of ‘routine’ rather than ‘habitus’ (partly because she rejects the idea that the social ‘gets inside’ us as opposed to inculcates a tendency to act in a particular way) but accepts that routine (habitual) action predominates under certain conditions, it’s just that she argues such conditions no longer obtain.

This process doesn’t operate inexorably and not everyone becomes more reflexive in the face of the ‘reflexive imperative’: her differentiation of modes of reflexivity are an attempt to conceptualise the empirical variability we can see in reflexivity and how this might contribute both aggregatively and collectively to the macro-social trends which are generating mass ‘hysteresis’.

They just express it in a very different way:

“Bourdieu’ s big idea was the champs, field, and mine was monde, world—what’s the difference?” Becker asks rhetorically. “Bourdieu’s idea of field is kind of mystical. It’s a metaphor from physics. I always imagined it as a zero-sum game being played in a box. The box is full of little things that zing around. And he doesn’t speak about people. He just speaks about forces. There aren’t any people doing anything.” People in Bourdieu’s field are merely atom-like entities. (It was Bourdieu’s vision that helped inspire Michel Houellebecq’s nihilistic novel of the meaningless collisions of modern life, “The Elementary Particles.”)

[..]

As Becker has written elsewhere, enlarging the end-credits metaphor, “A ‘world’ as I understand it consists of real people who are trying to get things done, largely by getting other people to do things that will assist them in their project. . . . The resulting collective activity is something that perhaps no one wanted, but is the best everyone could get out of this situation and therefore what they all, in effect, agreed to.”

http://www.newyorker.com/magazine/2015/01/12/outside-game

In the last couple of years, I’ve occasionally wondered whether I’m a methodological individualist. The term carries intensely negative connotations within the areas of sociology in which I spend my time. I’m certainly not an individualist in an ontological sense: I think the social world is made up of many kinds of entities and that we can only understand their composition by recognising their plurality and the stratified relations that obtain between them. I also don’t think we can adequately understand individuals as individuals, in the sense that, to use R.D. Laing’s description, “our relatedness to others is an essential part of our being”. However, as he goes on to say, “any particular person is not a necessary part of our being”: while “I” always exist in relation to a “We”, this does not entail that the identity of the former can be subsumed into the latter. Unless we recognise the independent variability of the “I”, it’s impossible to make sense of the pattern of the development of the “We”: the trajectory “I” take can only be understood in terms of the shifting constellation of constraints and enablements entailed by a “We” that is reconstituted through my actions but nonetheless retains a relative autonomy from me.

In this sense, my approach to studying individuals without being an individualist understands people as temporally extended and always in motion. In other words, I’m concerned with biography. In his account of “actor centred sociology”, Daniel Little talks about the “actor-in-formation”: this is the meta-theoretical function of my notion of personal morphogenesis. I’m suggesting we can best understand the role of the individual within social processes by analysing other social entities in relation to how people change and how people stay the same: personal change and personal stasis then contribute to the reproduction or transformation of other social entities (and in turn engender tendencies towards personal morphogenesis or personal morphostasis etc). This is an argument about biographical microfoundations. This is how Daniel Little describes the notion of microfoundations:

This means that sociological theory need to recognize and incorporate the idea that all social facts and structures supervene on the activities and interactions of socially constructed individual actors. It is meta-theoretically improper to bring forward hypotheses about social structures that cannot be appropriately related to the actions and interactions of individuals. Or in other words, it means that claims about social structures require microfoundations.

http://understandingsociety.blogspot.co.uk/2012/04/actor-centered-sociology.html

I think I differ with Little on what it means to say that we have “appropriately related” structure and agency. I also think there are problems with the notion of supervenience – as far as I can see, it locks us into an ‘aggregation dynamics’ view and precludes top-down causation. However I otherwise like this way of thinking. I’m suggesting that a biographical approach orientated to personal change is a useful way in which we can bridge the gap between micro-sociology and macro-sociology. In essence, I’m suggesting that we think in terms of biographical microfoundations and see the social world as constituted through the unfolding of biographies and their entanglement within situated milieux.

At present I’m leaning towards publishing my PhD as individuals papers rather than as a monograph. However these would be a contribution to a long term project, Becoming Who We Are, which will eventually be a monograph. My PhD has left me with an understanding of my project but I don’t feel intellectually capable of writing it yet. I would use the theory of personal morphogenesis developed in my thesis as a basis for (a) a theory of biographical microfoundations (b) a methodology for studying the lifecourse (c) a theory of the actor (d) a framework for actor centred sociology.

The last phrase is one I’ve encountered through Little and I find it a very helpful way of framing what it is I want to do. Though I don’t think she’d accept the terminology, I’d now understand Margaret Archer’s work on reflexivity (including Being Human, as well as the trilogy of books on reflexivity) as developing a theory of the actor and a framework for studying actors. I think it’s very strong in many respects but that there are elements of it which need to developed further. These are the questions that Little suggests a theory of the actor needs to address:

  1. How does the actor represent the world of action — the physical and social environment?  Here we need a vocabulary of mental frameworks, representational schemes, stereotypes, and paradigms.
  2. How do these schemes become actualized within the actor’s mental system? This is the developmental and socialization question.
  3. What motivates the actor?  What sorts of things does the actor seek to accomplish through action?
  4. Here too there is a developmental question: how are these motives instilled in the actor through a social process of learning?
  5. What mental forces lead to action? Here we are considering things like deliberative processes, heuristic reasoning, emotional attachments, habits, and internally realized practices.
  6. How do the results of action get incorporated into the actor’s mental system?  Here we are thinking about memory, representation of the meanings of outcomes, regret, satisfaction, or happiness.
  7. How do the results of past experiences inform the mental processes leading to subsequent actions? Here we are considering the ways that memory and emotional representations of the past may motivate different patterns of action in the future.

http://understandingsociety.blogspot.co.uk/2011/10/theories-of-actor.html

I think Margaret Archer’s work on reflexivity is very strong on (3) and (4). The account she offers is very promising on (2) and (5), underemphasising some of these aspects but providing a framework within which they can be treated substantively. I think much more work is needed for  (1), (6) and (7). In my PhD I developed a few ideas which could be used to address these points:

  1. Reflexive technologies are ideational constructs, sometimes encoded into a material device, which are used to extend our capacity for reflexivity. This concept orientates us towards (a) the relationality of reflexivity, in that a self-relation can itself stand in relation to a ‘reflexive technology’ (b) the ways in which particular ideational constructs have divergent effects for particular persons (c) how the assumed reflexivity of others enters into processes of design, marketing and learning i.e. when, how and why do people seek to construct reflexive technologies?
  2. Cultural resources are the raw materials of representational schemes. They are encoded into cultural items, often in incoherent and heterogenous ways, susceptible to purposive ‘extraction’ and non-purposive influence. They often, though not always, stand in complentary and contradictory relations to each other, which are subject to various dynamics of ‘activation’.
  3. Reflexive technologies and cultural resources operate by shaping internal conversation. They shape how we represent our situation, how we represent the range of possibilities within that situation, how we envisage the possible futures available to us and how we talk ourselves through the process of answering the question ‘what to do?’

In Margaret Archer’s work on Reflexivity, this faculty is seen as mediating between structure and agency. Our capacity to ‘bend back’ upon ourselves, considering our circumstances in light of our commitments and vice versa, constitutes the point at which structural powers operate upon individual lives. On this view, structures don’t operate automatically, they only exercise causal power vis-a-vis the attempting doings of agents, even if the implications of the former for the latter are utterly opaque for the people concerned. In contrast Harmut Rosa sees time structures as the mediating factor, providing “action with normatively binding force, largely stable expectations, and an orientating frame this is experienced as if it were a natural fact” (pg. 225). His argument is basically a functionalist one, with the structuring of time horizons constituting the process through which “systemic requirements” are ‘translated” into “individual action orientations”:

our sense of who we are (hence of our identity) is virtually a function of our relationship to space, time, fellow human beings, and the objects of our environment (or to our action and experience). (pg. 224)

The phrase ‘virtually a function’ is rather ambiguous to say the least*. Clearly, he wishes to recognise some independent variability to identity in relation to what may otherwise be convergent circumstances. However he also dismisses this variability, describing it as ‘virtually a function’, such that this variability comes to be seen as peripheral to the subject matter of our investigation. In essence Rosa treats this as if it were not variable, continually describing uniform responses to social change. He occasionally acknowledges that these claims are empirically questionable but this is seen as something secondary to the theoretical inquiry, as opposed to an important matter that should be incorporated into its terms of reference. Unfortunately this variability matters because if we believe action has (any) efficacy vis-a-vis structure then variable individual responses feed back into the social changes that are reshaping time horizons. If we don’t recognise this variable component of feedback then acceleration comes to seem entirely systemic, revolutionising social life but unfolding by its own logic independent of the actions of individuals or groups.

It’s for this reason that I feel the need to very cautious when engaging with Rosa. The critical theory he espouses is close enough to my own theoretical position (probably because of the legacy of Marxism feeding into both critical realism and critical theory) that much of what he says immediately resonates with me. But there are also these massive points of disagreement that can seem rather small until I stop and think about them. However he does have rather a lot to say about time which fascinates me. What’s particularly relevant for my own work is his account of structural changes to biography:

the predominance of individualization in the transformation of relationships to self and world in classical modernity leads to a temporalization of life, i.e., to a perspective on one’s own life as a project to be given shape in time, while the same process of dynamization in the late modern phase of its development effects a “detemporalized,” situational definition of identity. (pg. 226)

His point concerns the temporal dimension to “socially dominant forms of self-relation” (pg. 224). Though she’s retreated slightly on this point, Archer’s early work on reflexivity was concerned with the spatial dimension of dominant forms of self-relation. In Making Our Way Through The World in particular, there was a focus on the way in which patterns of mobility in early life have implications for the forms of self-relation upon which individuals can come to rely as they go through adolescence. Rosa’s quasi-functionalism notwithstanding, I don’t see any reason why we can’t sustain an interest in both: the spatial and temporal  dimensions to socially dominant forms of self-relation, as well as the relational dimension to personally dominant forms of self-relation (with the macro operation of the former being mediated through the micro operation of the latter).

Rosa sees a mode of biography as “the directed movement of life along alternative development paths” operating in modernity, dependent upon “the liquefaction of forms of life and community, which reached epoch-making levels during the industrial revolution” being “steered onto relatively fixed, institutional rails in the increasingly ‘organized modernity’ of the welfare state” (pg. 228) He cites Martin Kohli’s work here, who argues that

a life course divided into temporal sequences has a double function: on the one hand, it undergirds the institutional order of the welfare state (the educational system, the social insurance system, the pension system, etc.) and conversely becomes a socially obligatory standard through this system of institutions; but, on the other hand, it establishes an identity-guiding, orientating schema in the concept of the ‘normal biography,” which allows of respective three-stage ‘schedules’ in professional life (education, gainful employment, retirement) and the familial structuring of life (childhood in the ancestral family, own family with kids, older phase after the kids move out) (pg. 228)

The transition from tradition to modernity is seen as one from a static and situational identity to one that is dynamic and trans-situational. In late modernity this in turn becomes dynamic and situational. This renewed status of being situationally bound is not a function of spatio-temporal immobility as in traditional society but rather a consequence of the breakdown of stable temporal horizons. Identity implies evaluative and action orientations towards our circumstances. Rosa’s claim is that social acceleration creates a tendency to compress those orientations ever further into the boundaries of situations because the context in relation to which we evaluative and act increasingly changes with such speed that our orientations towards it have no trans-situational durability.

He contrast this to the tempo of modernity in which “the horizons of expectations remains stable enough to allow long-run, time-resistant life perspectives to develop, the gratification of needs to be systematically postponed, and the completion of the biographical pattern to be patiently awaited.” (pg 230). On his view, the identity-constituting task facing adults in modernity was to “find your own place in the world”: “choose a career, start a family, decide on a religious community, and find a political orientation.” (pg 229). While people did revise these choices, these revisions were relatively marginal and incorporated into a life narrative in terms of progress towards authenticity i.e. my previous choice was wrong, I realised and thus I revised it. In the absence of these stable time horizons, Rosa argues that this orientation towards biography becomes untenable and thus far we are left with a situational identity. This means that chronological phases of life are losing their internal coherence and external interrelatedness: the ‘building blocks’ out of which biographies are built become less clearly distinguishable and the sequential relationships between them become less linear

Key to Rosa’s analysis is the notion that we’ve moved from an intergenerational to an intra-generational rate of social change. This entails an “escalation of contingency and instability” which serves to render identities relative to situations: “it is not one is a baker, rather one works as one (for two years now); not that one is the husband of X, rather one lives with X; not that one is a New Yorker and conservative, rather one lives in New York (for the next few years) and votes for Conservatives (pg. 147).  His argument rests on the sense in which “self-relations have an insolubly temporal structure in which the past, present, and future of a subject are connected”: “Who one is always also defined by how one became it, what one was and could have been, and what one will be and wants to be” (pg. 146). It is through this situatedness vis-a-vis temporality that social change exercises causal power in relation to individual lives. While Rosa systematically underemphasises the role of reflexivity in mediating this process, making universal claims about the consequences for individuals while ignoring the variability of responses by individuals, he is surely correct that intra-generational social change “will have far-ranging consequences for the possibilities and forms of social integration and cultural reproduction” (pg. 114).

Another important aspect of Rosa’s analysis is his account of how “the temporal regulation and deinstitutionalization of numerous fields of activity in late modernity society has massively heightened the cost of planning and thus the time required to coordinate and synchronise everyday sequences of action” (pg 126). As the rapidity of social change leads to the progressive dissolution of collective time structures, as well as a recognition of how fleeting those that remain must be, cultural synchronisation devices that could once be taken for granted instead “have to be repeatedly planned, negotiated , and agreed upon with cooperation partners all over again” (pg.  126). We can’t take for granted when others will do things or the order in which they will do them and hence there’s an additional cognitive burden involved in day-to-day social life. This also leads to a situation in which we come to be expected to justify our temporal decision making, as socially accepted standards of temporal rationality break down and the consequence for each individual of other’s temporal decisions become more pronounced: the range of ways in which my, say, failing to send an e-mail in time may impact upon a colleague increase because the significance of that e-mail vis-a-vis their own sequence of work commitments has become less standardised. Standards and expectations diverge when collaborative work is no longer embedded within shared horizons and converging circumstances.

This is partly a consequence of the diversification of system environments, “Since, from the internal perspective of a given system or interaction context, all other activities represent only disruptive delays and eliminable empty times” (pg. 191). This leaves conflicts over time occurring between people when operating across system boundaries (e.g. when I am preparing for teaching, the demands of a research commitment made by a collaborator seem secondary and vice versa) but also within the context of an individual’s life as they’re forced to negotiate the competing demands of divergent contexts. Rosa identifies a trend towards time management as “microtemporal oscillation between the demands of distinct functional spheres that are all running as ‘non-stop’ enterprise” (pg. 192) (which incidentally is a fantastic description of how and why Omnifocus works so effectively once you get the hang of it) – the disjuncture between spheres becomes too rigid for time managements, sometimes leaving too little time for ‘home’ commitments when at ‘work’ (and vice versa) but also sometimes leaving too much time, confining one to working commitments in absence of impending deadlines or anything approaching real urgency.

These circumstances pose a profound challenge to our capacity to direct our “energy towards a fixed, constant, subjectively worthwhile goal and to express it in action” (pg. 249). In other words, commitment becomes difficult when the things to which we might commit ourselves change so rapidly. This is the part of Rosa’ s argument that really fascinates me and I think he gets more directly to the heart of this issue then any of the other authors who address it. I’m interested in empirical detail about the life strategy through which people negotiate the moral logic of this situation. Where Rosa’s account fails dramatically, surprisingly so given his deep conversance with the thought of Charles Taylor, stems from his lack of appreciation for how ultimate concerns can function as meta-commitments: fleeting things in our lives take on mean relative to higher commitments which can transcend situational change. Certainly, this is not true of all commitments and I agree that sustaining commitments becomes much harder when social change reaches an intra-generational tempo. But I nonetheless think Rosa’s point is a dramatic overstatement and that the reasons for this hyperbole stem directly from his inadequate concept of reflexivity.

*It’s possible this may be an issue with the otherwise excellent translation, as Rosa is a wordy but precise author.

Prof. Margaret Archer will give a guest-talk at Cardiff University on
an oft-neglected aspect of critical realism. She will address how
groups and group relations are transformed in important respects in
the course of pursuing and introducing social transformations. Her
talk draws empirical illustrations from the contestation of
intellectual property in Late Modernity.

The event is open to established researchers and doctoral candidates
in relevant disciplines. Please register through the link below.

Speaker: Prof. Margaret S. Archer.

Title: How Agency is transformed in the course of Social
Transformations: Don’t Forget the Double Morphogenesis.

Date: Tuesday 2nd December 2014 (2:30-4:30pm).

Venue: Lecture theatre E1.21, Sir Martin Evans Building, Museum Ave.
Cardiff CF10 3AX.

Organisers: Dr Ismael Al-Amoudi, Dr Tim Edwards, Prof. Rick Delbridge.

Registration link and additional info: https://www.eventsforce.net/cbs/105/home