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社会理论有可能理解起来很难，至少一开始的时候会这样。但是，社会理论关乎人类社会，而你对此所知甚多——社会理论已经是你的一部分了。社会理论是一种训练，向你讲述你已经知道的东西，不过，其讲述的方式会让你的知识变得更深入、更精确。《社会理论的邀请》将带你认识主要的社会理论和理论家，不仅理解他们说了什么，还理解他们是怎么说的。你将会了解每一理论范式的主要思想和概念，看到它们对社会理论，对“真实世界”中的人们，以及尤其关键的，对你的重要性。

导言·

章 古典范式

第二章 功能主义与系统理论范式

第三章 马克思主义与批判理论范式

第四章 现象学范式…

第五章符号互动论范式…

第六章 理性选择与交换理论范式

第七章 过程社会学范式……

第八章 结构主义和后结构主义范式…

第九章后现代主义范式…

第十章结构化范式…

第十一章女性主义范式

第十二章 行动者-网络理论范式

第十三章 全球化理论…

参考文献

索引…

译后记 …

大卫•英格里斯（David Inglis），赫尔辛基大学社会科学院教授，研究方向为古典和现代社会理论、历史社会学、文化社会学、食物和酒文化等。著有《身体》（2003）、《文化和日常生活》（2005）、《艺术与审美》（2009）、《文化社会学》（2012）等。

克里斯托弗•索普（Christopher Thorpe），埃克塞特大学社会学、哲学和人类学学院讲师，研究方向为古典和现代社会理论、文化社会学、社会工作等。著有《社会学之书》（2015）、《社会工作社会理论》（2017）、《社会学向上看》（2017）等。

何蓉，博士生导师，中国社会科学院社会学系研究员。研究方向为社会学理论、宗教社会学；出版有《社会学与经济学：马克斯•韦伯与社会科学基本问题》等专著，《马克斯•韦伯与经济社会学思想》《社会学的理论逻辑：第三卷》等译著；发表论文多篇。

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Previous social theories are seen by structurationists as privileging one of these dimensions over the other.

Marxism and functionalist theory overly focuses on how social systems reproduce themselves, regarding

individual actors as mere ‘cultural dopes’ who carry out actions and interactions which the social system requires them to do. These sorts of theories are seen as putting too much stress on social reproduction, at the expense of social transformation. They do so because they start with unsatisfactory concepts of ‘society’ and ‘social structure’, and then deduce

how these allegedly dictate what individuals do. On the other hand, various kinds of micro-sociologies, including Weberian action theory, symbolic interactionism, ethnomethodology, and Rational Choice Theory are seen as ...

Structuration theory therefore seeks to overcome what it sees as the failings of earlier social theory, avoiding both its ‘objectivist’ and ‘subjectivist’ extremes, seeking to overcome these by forging a new terminology to describe how people both create and are created by social order, and how the interacting activities of individuals leads to both social reproduction and transformation. The very word ‘structuration’ attempts to indicate that the things conventionally referred to by the words (social) ‘structure’ and (individual) ‘action’ are not separate entities, but in fact elements of one single process, the ‘constitution of society’, as Giddens (1984) puts it.

The two most important contemporary theorists of structuration are Anthony Giddens and Pierre Bourdieu. Both have attempted to escape what they see as the endless oscillation in previous theoretical endeavours between ‘objectivist’ and ‘subjectivist’ orientations. Both have attempted to abolish the conventional divide between ‘structure’ and ‘action’, by radically redefining the terms used to describe social order and the activities of people within it.

From the 1970s onwards, they both put forward distinctive visions of structuration, that have in common a focus on social ‘practices’ rather than ‘actions’. Practices are everyday activities that are routinized. ‘Social structure’ is just simply routinized practices, and the memories in people’s heads that allow them to keep doing those p...

Instead of seeing what individuals do as ‘actions’ produced by conscious choices (as does Weberian Action Theory and Rational Choice Theory), a focus on practices draws from phenomenology the

idea of ‘practical consciousness’, the notion that what most people do most of the time is neither wholly conscious (as Rational Choice Theory in particular would have it) nor wholly unconscious (as certain sorts of Marxism and functionalism would see it), but semi-conscious. People are ‘knowledgeable’ in that they know how to do all sorts of everyday activities; but many of these activities are done without consciously thinking about how to do them.

Bourdieu looking more to certain ideas about power in Weber, Marx and Durkheim, and Giddens looking

more to ethnomethodology and the philosophy of Wittgenstein for understandings of interaction.

Habitus is meant to describe both how social conditions act upon and shape individuals’ actions, and also how people are – within certain limits – capable of creative responses to the situations they find themselves in (Reay, 2004). That is the essence of structuration for Bourdieu.

前言

这些古典理论家们也有其灵感来源。不少社会理论的核心是德国哲学家伊曼努尔·康德和格奥尔格·黑格尔的概念，他们的作品极大地影响了古典社会理论家。不了解康德与黑格尔思想的基础面向，就无法真正理解“古典社会理论”。在很多方面，古典理论都是由康德、黑格尔所确立的主题的一系列变化形式。“现代”社会理论，即问世于1930年代之后的理论，则很大程度上是上述变化形式的一系列变化形式。因此要真正理解“当代”社会理论，就要理解其“古典”的前辈，而要理解“古典”，就至少需要对康德与黑格尔所说的东西有基本的了解。因此，不管你怎么用这本书，从章开始读，会是一个好主意，因为其中蕴含着的种子，才有后来者不绝如缕。

书籍介绍

社会理论有可能理解起来很难，至少一开始的时候会这样。但是，社会理论关乎人类社会，而你对此所知甚多——社会理论已经是你的一部分了。社会理论是一种训练，向你讲述你已经知道的东西，不过，其讲述的方式会让你的知识变得更深入、更精确。《社会理论的邀请》将带你认识主要的社会理论和理论家，不仅理解他们说了什么，还理解他们是怎么说的。你将会了解每一理论范式的主要思想和概念，看到它们对社会理论，对“真实世界”中的人们，以及尤其关键的，对你的重要性。