Grand theory[ edit ] In chapter two, Mills seems to be criticizing Parsonian Sociology. In The Social System, Parsons describes the nature of the structure of society and the creation and maintenance of a culture through the socialization of individuals. Mills criticizes this tendency in sociology on several grounds. He argues for a more heterogeneous form of society in that he challenges the extent to which a single uniformity of society is indeed possible Mills,
Religion and the Sociological Imagination of W. Du Bois Edward J. He recognized that Christianity had a mixed record on race relations. The economic gain that could be acquired through slavery compelled white Christians to alter their religious views. These black men were not men in the sense that white men were men.
In his concluding lecture, Du Bois called for social change by harkening back to what he considered the original teachings of Christ. For race relations City of god and sociological imagination improve, for economic exploitation to end, and for genuine solidarity to sweep across the land, the nation must experience a renewal of true Christian faith.
In the s, mainstream sociologists began to recognize Du Bois as a founding father of the profession Zuckerman They examined how he revised Marxian economic determinism by including race as a social force.
But these scholars have generally paid little attention to his religious views DeMarco ; Green and Driver ; Lewis ; Rampersad ; Zamir He used religious idioms and rhetoric to frame and discuss social problems, social forces, and social solutions, and he evaluated society and groups based on whether or not they met his requirements for a Christian peoples.
In this way, Du Bois was not only a pioneering sociologist of religion, but his work was also deeply influenced by religious ideas and values.
To him, Christianity was an ethical and moral system that had the power to lead individuals and groups to behaviors that would bring social equality and brotherhood. In his first book-length autobiography, Dusk of Dawn: The real Christian church, thus, should battle materialism, oppression, exploitation, hate, and war Du Bois .
On other occasions, Du Bois made similar assertions.
The older children tended more toward phrases which sought to express the fact that religion had reference to some higher will. They evidently are not impressed to a sufficiently large extent with the fact that moral goodness is the first requirement of a Christian life.
His evaluation of their answers shows that Du Bois held a priori assumptions about what true Christianity was and what it was not. The function of churches and religious leaders was to inculcate these beliefs into their parishioners in order to create a truly Christian society. This responsibility was especially crucial for African American ministers.
Du Bois viewed them as essential to the uplift of the race because they had the power to install the moral fiber necessary to disprove and combat white supremacists who claimed that people of color were inherently sinful.
Much of The Negro Church, for example, evaluates the morality and behaviors of African American ministers in order to assess and help to improve the quality of religious leadership for people of color in the United States Du Bois, ed.
In an argument that squared nicely with Marxian theory, Du Bois suggested that unequal material conditions led religious believers to alter their egalitarian religious faith, which in turn religiously-legitimated those exploitative conditions.
In other words, slavery led white Christians to repudiate the leveling principles of true Christianity and their new version of the faith merely upheld the racial status quo. In The Suppression of the Slave-Trade to the United States of America,the published version of his Harvard dissertation, he discussed how economic values triumphed over religious ones and in turn created new sets of morals.
Du Bois found the Christian authorization of racism, exploitation, and materialism almost ubiquitous in the United States and the western world. He found any claims to the contrary appalling.The idea of sociological imagination was created by C. Wright Mills in to describe the special way sociologists look at the world.
Basically, most personal problems . The term "sociological imagination" was coined by the American sociologist C.
Wright Mills in his book The Sociological Imagination to describe the type of insight offered by the discipline of sociology.
City of God. posted to rutadeltambor.com on July 23, I finally got around to seeing the Brazilian film "City of God," which was directed by TV commercial veteran Fernando Meirelles and that enjoyed a very long run in NYC theaters a year or so ago.
As most people know, this film has been widely acclaimed by the critical establishment and was an Oscar nominee last year.
Andrew Greeley has been writing on the "Catholic imagination" since the s, but this motif was also implicit in his earlier works on the value of Catholic schools, the centrality of parish life, and the persistence of ethnicity as a source of personal and communal identity.
The sociological imagination is the ability for someone to connect personal experiences to society at large and to historical forces. The sociological imagination allows a person to question customs, rituals or habits. The concept of sociological imagination began in with a book, The.
The Sociological Imagination is a book by American sociologist C. Wright Mills published by Oxford University Press. In it, he develops the idea of sociological imagination, the means by which the relation between self and society can be understood.