Mind, Self and Society from the Standpoint of a Social Behaviorist

What makes organizations so similar? We contend that the engine of rationalization and bureaucratization has moved from the competitive marketplace to the state and the professions. Once a set of organizations emerges as a field, a paradox arises: rational actors make their organizations increasingly similar as they try to change them. We describe three isomorphic processes-coercive, mimetic, and normative—leading to this outcome. We then specify hypotheses about the impact of resource centralization and dependency, goal ambiguity and technical uncertainty, and professionalization and structuration on isomorphic change. Finally, we suggest implications for theories of organizations and social change.

The iron cage revisited: Institutional isomorphism and collective rationality in organizational fields (Chinese Translation)

Peter Berger (1929) is an American sociologist best known for his collaboration with Thomas Luckman in writing The Social Construction of Reality: A Treatise in the Sociology of Knowledge. That book argues that human reality, and knowledge of it, is a social construct, emerging from the individual or group’s interaction with larger social structures (institutions). Social structures, once widely adopted, lose their history as social constructions (objectivation), and come over time, by the people who live within them, to be deemed natural realities independent of human construction (reification). Berger predicted, in his later book, The Sacred Canopy, near-term all-encompassing secularization of religion, which prediction has proved false, especially in the third world (as Berger himself has acknowledged in his later work, Desecularization).

神圣的帷幕 : 宗教社会学理论之要素 = The sacred canopy elements of a sociological theory of religion

“WHAT can men do, what do they do, and what do they want to do ?”—these are the uestions that Prof. Thorndike seeks to answer in a very comprehensive and elaborate treatise. His undertaking is inspired by the belief that man has the possibility of almost complete control of his fate if only he will be guided by science, and that his failures are attributable to ignorance or folly. The main approach is through biological psychology, but all the social sciences are appealed to and utilized in an effort to deal with the human problem as a whole. The relative immaturity of the sciences dealing with man is continually stressed, but it is claimed that they provide a body of facts and principles which are “far above zero knowledge”, and that even now they are capable of affording valuable guidance in the shaping of public policy. Human Nature and the Social Order By E. L. Thorndike. Pp. xx + 1020. (New York: The Macmillan Company, 1940.) 18s. net.

Human Nature and the Social Order

Acts of Faith: Explaining the Human Side of Religion. By Rodney Stark and Roger Finke. Berkeley: University of California Press, 2000. 343 pp. $48.00 (cloth); $18.95 (paper). At a recent American Academy of Religion meeting, after a brilliant paper was presented on God and religious experience, the speaker was asked this question by an academic: "But how can you say these things in our postmodem, anti-enlightenment, pluralistic age?" Acts of Faith secures the thesis that not just talk about, but devout belief in, God is rational, widespread, and shows no sign of abating. For a vast number of well-educated, articulate human beings talk of God is not very difficult at all. Acts of Faith is an important treatment of the sociology of religious belief and should be considered required reading by anyone interested in the social standing and assessment of religion. It overturns the conventions of a great deal of earlier sociological inquiry into religion and stands as a model of clarity and rigor. Rodney Stark and Roger Finke begin by documenting the social and intellectual history of atheism, noting how history, sociology, and psychoanalysis have been employed to exhibit the irrationality of religious belief. They underscore how many of these projects have done little more than presup- pose the credulous nature of religion. There is something darkly humorous about the many techniques employed by "intellectuals" and social scientists to explain why religion persists and even grows amidst "modernity." Stark and Finke's analysis is devastating. From the outset through to the last chapter the writing is crisp and at times quite amusing. Here is a passage from the introduction, lamenting the fact that many sociologists focus their work on fringe religious groups: A coven of nine witches in Lund, Sweden, is far more apt to be the object of a case study than is, say, the Episcopal Church, with more than two million members. Some of this merely reflects that it is rather easier to get one's work published if the details are sufficiently lurid or if the group is previously undocumented. A recitation of Episcopalian theology and excerpts from the Book of Common Prayer will not arouse nearly the interest (prurient or otherwise) than can be generated by tales of blondes upon the altar and sexual contacts with animals (p. 19). Stark and Finke have written a text that abounds in technical case studies, while at the same time giving us a book that is a pleasure to read. The introduction and first three chapters alone are a tour de force. They expose the blatant inadequacy of sociological work that reads religious belief as pathology or flagrant irrationality. They challenge the thesis of impending, virtually inevitable secularization, for instance, in part by refuting the claim that in the distant past almost everyone was religious. …

Acts of Faith: Explaining the Human Side of Religion

The religiosity of scientists is a persistent topic of interest and debate among both popular and academic commentators. Researchers look to this population as a case study for understanding the intellectual tensions between religion and science and the possible secularizing effects of education. There is little systematic study, however, of religious belief and identity among academic scientists at elite institutions, leaving a lacuna of knowledge in this area. This absence of data exists at a time when the intersection between religion and science is reaching heightened public attention. Especially with increased tensions surrounding teaching evolution in the public schools, understanding what kind of resources scientists have (particularly in terms of their own religious beliefs and practices) to transmit science to a broader religiously-motivated public is crucial. Using data from a recent survey of academic scientists at twenty-one elite U.S. research universities, we compare the religious beliefs and practices of natural and social scientists within seven disciplines as well as academic scientists to the general population. We find that field-specific and interdisciplinary differences are not as significant in predicting religiosity as other research suggests. Instead, demographic factors such as age, marital status, and presence of children in the household are the strongest predictors of religious difference among scientists. In particular, religiosity in the home as a child is the most important predictor of present religiosity among this group of scientists. We discuss the relevance these findings have for understanding issues related to current theory and public debate about the intersection between religion and science.

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Religion among Academic Scientists: Distinctions, Disciplines, and Demographics

The 2000 Religious Congregations and Membership Study (RCMS) provides the most complete enumeration of religious congregations and their members by counties. Yet, this invaluable data collection suffers from two serious limitations. First, many denominations and religious groups did not participate in the study, resulting in serious undercounts of the total membership. Second, the undercounts are closely related to race and ethnicity. These two limitations distort both the descriptive and inferential statistics calculated from the RCMS data. This research computes two correctives for the RCMS study. The first provides a more accurate estimate for the national church adherence rate by counting the uncounted. The second corrective improves adherence rates for counties, states, and urban areas by adjusting for the racial and ethnic groups undercounted. After accounting for the uncounted, we estimate that the national adherence rate is 63 percent rather than the 50 percent estimated by using the RCMS data alone.

Accounting for the uncounted : Computing correctives for the 2000 RCMS data

Prior research argues that religious homophily in social networks is a product of overlapping interests and activities unintentionally leading to relationships or the intentional seeking of relationships with people of similar religious beliefs. This article advances research on religious homophily by including the role that exclusive theological beliefs play in explaining religious homophily among friends. We lay out three propositions for individual-, congregational-, and cross-level effects on the relationship between exclusive theology and embeddedness within one's congregation. Using multilevel models and data from the U.S. Congregational Life Survey (USCLS), we find support for our three propositions. We discuss our findings in terms of how exclusive theologies may contribute to bonding forms of social capital, but limit exposure to diverse social perspectives and bridging forms of social capital.

It Takes Two: The Interplay of Individual and Group Theology on Social Embeddedness

Objective. This research note presents and assesses the potential for Google's Insights for Search tool for use in social science research. Methods. Measures of social phenomena across time and across ecological units produced from search engine data are compared with existing data sources. Results. The comparisons show that the search engine data correspond quite closely with existing measures of issue salience and religious adherence. Conclusions. Given its relative lack of cost both in terms of money and labor, its flexibility, and its correspondence to other data, social scientists should consider the Insights for Search tool for research purposes.

Google's Insights for Search: A Note Evaluating the Use of Search Engine Data in Social Research*

Previous research has devoted significant attention to understanding the link between health and personal religious beliefs and practices, typically finding that more religious people tend to have better health. However, almost no attention has been given to how switching religious groups or leaving religion altogether is related to self-reported health. Due to selection and causation mechanisms, switching from high-cost groups that are theologically and culturally exclusive could be associated with poor health more than switching from other religious groups. Using data from the 1972 through 2006 General Social Surveys, we examine the relationship between health and religious switching as moderated by the religious tradition of origin. We find that people who are raised and stay in high-cost sectarian groups, such as the Latter-day Saints and Jehovah’s Witnesses, have better self-reported health than those raised and staying in other religious traditions. However, people who leave such groups are more lik...

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Christopher P. Scheitle

Papers

Religion among Academic Scientists: Distinctions, Disciplines, and Demographics

Accounting for the uncounted : Computing correctives for the 2000 RCMS data

It Takes Two: The Interplay of Individual and Group Theology on Social Embeddedness

Google's Insights for Search: A Note Evaluating the Use of Search Engine Data in Social Research*

High-cost Religion, Religious Switching, and Health