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PDF Ebook Down to Earth Sociology: 14th Edition: Introductory Readings, Fourteenth Edition, by James M. Henslin
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For thirty-five years and through thirteen editions, Jim Henslin's Down to Earth Sociology has opened new windows onto the social realities that shape our world. Now in its fourteenth edition, the most popular anthology in sociology includes new articles on our changing world while also retaining its classic must-read essays. Focusing on social interaction in everyday life, the forty-six selections bring students face-to-face with the twin projects of contemporary sociology: understanding the individual's experience of society and analyzing social structure.
The fourteenth edition's exceptional new readings include selections on the role of sympathy in everyday life, mistaken perceptions of the American family, the effects of a criminal record on getting a job, and the major social trends affecting our future. Together with these essential new articles, the selections by Peter Berger, Herbert Gans, Erving Goffman, Donna Eder, Zella Luria, C. Wright Mills, Deborah Tannen, Barrie Thorne, Sidney Katz, Philip Zimbardo, and many others provide firsthand reporting that gives students a sense of "being there." Henslin also explains basic methods of social research, providing insight into how sociologists explore the social world. The selections in Down to Earth Sociology highlight the most significant themes of contemporary sociology, ranging from the sociology of gender, power, politics, and religion to the contemporary crises of racial tension, crime, rape, poverty, and homelessness.
- Sales Rank: #56523 in Books
- Brand: Brand: Free Press
- Published on: 2007-02-13
- Released on: 2007-02-13
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.50" w x 6.00" l, 1.41 pounds
- Binding: Paperback
- 624 pages
Features
- Used Book in Good Condition
Review
"My students have embraced the relevant and interesting articles in your book. We have had myriad days in which one article has instigated an intoxicating sociological discussion for an entire class period."
-- Philip Luck, Georgia State University
"I've been using this reader for eleven years. I love it! And so do my students."
-- R. Robin Miller, Drury University
About the Author
James M. Henslin is Professor Emeritus of Sociology at Southern Illinois University, Edwardsville. He is the author of many textbooks, including Sociology: A Down-to-Earth Approach, 7th ed.; Essentials of Sociology: A Down-to-Earth Approach, 6th ed.; and Social Problems, 7th ed.
Excerpt. © Reprinted by permission. All rights reserved.
Chapter One: Invitation to Sociology
Peter L. Berger
Motivated by an intense desire to know what is "really happening," what goes on "behind the scenes," sociologists study almost every aspect of life in society. As Berger indicates, nothing is too sacred or too profane to be spared the sociologist's scrutiny. But when you penetrate the surface and peer behind the masks that individuals and organizations wear, you find a reality quite unlike the one that is so carefully devised and, just as carefully, put forward for public consumption.
This changed angle of vision, however, poses a danger. Once you have peered behind the scenes and viewed life in a new light, it is nearly impossible to revert to complacent assumptions. The old, familiar, and so very comfortable ways of looking at life become upset when your angle of vision changes. This potential of sociology is also part of its attraction.
The sociologist (that is, the one we would really like to invite to our game) is a person intensively, endlessly, shamelessly interested in the doings of men.* His natural habitat is all the human gathering places of the world, wherever men come together. The sociologist may be interested in many other things. But his consuming interest remains in the world of men, their institutions, their history, their passions. And since he is interested in men, nothing that men do can be altogether tedious for him. He will naturally be interested in the events that engage men's ultimate beliefs, their moments of tragedy and grandeur and ecstasy. But he will also be fascinated by the commonplace, the everyday. He will know reverence, but this reverence will not prevent him from wanting to see and to understand. He may sometimes feel revulsion or contempt. But this also will not deter him from wanting to have his questions answered. The sociologist, in his quest for understanding, moves through the world of men without respect for the usual lines of demarcation. Nobility and degradation, power and obscurity, intelligence and folly -- these are equally interesting to him, however unequal they may be in his personal values or tastes. Thus his questions may lead him to all possible levels of society, the best and the least known places, the most respected and the most despised. And, if he is a good sociologist, he will find himself in all these places because his own questions have so taken possession of him that he has little choice but to seek for answers.
It would be possible to say the same things in a lower key. We could say that the sociologist, but for the grace of his academic title, is the man who must listen to gossip despite himself, who is tempted to look through keyholes, to read other people's mail, to open cabinets. Before some otherwise unoccupied psychologist sets out now to construct an aptitude test for sociologists on the basis of sublimated voyeurism, let us quickly say that we are speaking merely by way of analogy. Perhaps some little boys consumed with curiosity to watch their maiden aunts in the bathroom later become inveterate sociologists. This is quite uninteresting. What interests us is the curiosity that grips any sociologist in front of a closed door behind which there are human voices. If he is a good sociologist he will want to open that door, to understand these voices. Behind each closed door he will anticipate some new facet of human life not yet perceived and understood.
The sociologist will occupy himself with matters that others regard as too sacred or as too distasteful for dispassionate investigation. He will find rewarding the company of priests or of prostitutes, depending not on his personal preferences but on the questions he happens to be asking at the moment. He will also concern himself with matters that others may find much too boring. He will be interested in the human interaction that goes with warfare or with great intellectual discoveries, but also in the relations between people employed in a restaurant or between a group of little girls playing with their dolls. His main focus of attention is not the ultimate significance of what men do, but the action in itself, as another example of the infinite richness of human conduct.
In these journeys through the world of men the sociologist will inevitably encounter other professional Peeping Toms. Sometimes these will resent his presence, feeling that he is poaching on their preserves. In some places the sociologist will meet up with the economist, in others with the political scientist, in yet others with the psychologist or the ethnologist. Yet chances are that the questions that have brought him to these places are different from the ones that propelled his fellow-trespassers. The sociologist's questions always remain essentially the same: "What are people doing with each other here?" "What are their relationships to each other?" "How are these relationships organized in institutions?" "What are the collective ideas that move men and institutions?" In trying to answer these questions in specific instances, the sociologist will, of course, have to deal with economic or political matters, but he will do so in a way rather different from that of the economist or the political scientist. The scene that he contemplates is the same human scene that these other scientists concern themselves with. But the sociologist's angle of vision is different. When this is understood, it becomes clear that it makes little sense to try to stake out a special enclave within which the sociologist will carry on business in his own right. Like Wesley the sociologist will have to confess that his parish is the world. But unlike some latter-day Wesleyans he will gladly share this parish with others. There is, however, one traveler whose path the sociologist will cross more often than anyone else's on his journeys. This is the historian. Indeed, as soon as the sociologist turns from the present to the past, his preoccupations are very hard indeed to distinguish from those of the historian. [T]he sociological journey will be much impoverished unless it is punctuated frequently by conversation with that other particular traveler.
Any intellectual activity derives excitement from the moment it becomes a trail of discovery.... The excitement of sociology is [not always to penetrate] worlds that had previously been quite unknown...for instance, the world of crime, or the world of some bizarre religious sect, or the world fashioned by the exclusive concerns of some group such as medical specialists or military leaders or advertising executives. [M]uch of the time the sociologist moves in sectors of experience that are familiar to him and to most people in his society. He investigates communities, institutions, and activities that one can read about every day in the newspapers. Yet there is another excitement of discovery beckoning in his investigations. It is not the excitement of finding the familiar but becoming transformed in it. The fascination of sociology lies in the fact that its perspective makes us see in a new light the very world in which we have lived all of our lives. This also constitutes a transformation of consciousness. Moreover, this transformation is more relevant existentially than that of many other intellectual disciplines, because it is more difficult to segregate in some special compartment of the mind. The astronomer does not live in the remote galaxies, and the nuclear physicist can, outside his laboratory, eat and laugh and marry and vote without thinking about the insides of the atom. The geologist looks at rocks only at appropriate times, and the linguist speaks English with his wife. The sociologist lives in society, on the job and off it. His own life, inevitably, is part of his subject matter. Men being what they are, sociologists too manage to segregate their professional insights from their everyday affairs. But it is a rather difficult feat to perform in good faith.
The sociologist moves in the common world of men, close to what most of them would call real. The categories he employs in his analyses are only refinements of the categories by which other men live -- power, class, status, race, ethnicity. As a result, there is a deceptive simplicity and obviousness about some sociological investigations. One reads them, nods at the familiar scene, remarks that one has heard all this before and don't people have better things to do than to waste their time on truisms -- until one is suddenly brought up against an insight that radically questions everything one had previously assumed about this familiar scene. This is the point at which one begins to sense the excitement of sociology.
Let us take a specific example. Imagine a sociology class in a Southern college where almost all the students are white Southerners. Imagine a lecture on the subject of the racial system of the South. The lecturer is talking here of matters that have been familiar to his students from the time of their infancy. Indeed, it may be that they are much more familiar with the minutiae of this system than he is. They are quite bored as a result. It seems to them that he is only using more pretentious words to describe what they already know. Thus he may use the term "caste," one commonly used now by American sociologists to describe the Southern racial system. But in explaining the term he shifts to traditional Hindu society, to make it clearer. He then goes on to analyze the magical beliefs inherent in caste tabus, the social dynamics of commensalism and connubium, the economic interests concealed within the system, the way in which religious beliefs relate to the tabus, the effects of the caste system upon the industrial development of the society and vice versa -- all in India. But suddenly India is not very far away at all. The lecture then goes back to its Southern theme. The familiar now seems not quite so familiar any more. Questions are raised that are new, perhaps raised angrily, but raised all the same. And at least some of the students have begun to understand that there are...
Most helpful customer reviews
2 of 2 people found the following review helpful.
Who'd have thunk it?
By howardyork
Who would have thought a text book would have turned out to be such a captivating read? Down to Earth is divided into many rather short chapters of a dozed,or so, pages. Each introduces a new topic that whets one's apatite for more. Each chapter is written by an authority. Topics range from Barbara Ehrenreich's account of her struggle to survive for a year in a minimum wage job to a discussion of life in the goon squad atmosphere of a modern,militarized police department.College fraternity rape parties are taken up as are the methods used to turn an eighteen year old boy into a marine capable of ignoring the moral teachings of his youth.
I think I am rather well informed about the realities of life in the empire; but, this book had a lot to say to me.
A better bibliography dealing with further references to each topic would be desirable.
0 of 0 people found the following review helpful.
I got this for a class and I honestly love this book
By Chloe W.
I got this for a class and I honestly love this book. If you ever want to read about sociology, read this book. It's interesting and informative, but not boring. I would read this for fun.
0 of 0 people found the following review helpful.
Great book. Good price
By Soul-searcher
Bought this book for a class. Much cheaper than buying it the book store. Henslin seems to be on the functionalist side, though.
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