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Nowadays men everywhere seek to know where they stand, where they may be going, and what—if anything—they can do about the present as history and the future as responsibility. Such questions as these no one can answer once and for all. Every period provides its own answers. But just now, for us, there is a difficulty. We are now at the ending of an epoch, and we have got to work out our own answers.
We are at the ending of what is called The Modern Age. Just
as Antiquity was followed by several centuries of Oriental ascendancy, which Westerners provincially call The Dark Ages, so now The Modern Age is being succeeded by a post-modern period. Perhaps we may call it: The Fourth Epoch.
The ending of one epoch and the beginning of another is, to be sure, a matter of definition. But definitions, like everything social, are historically specific. And now our basic definitions of society and of self are being overtaken by new realities. I do not mean merely that never before within the limits of a single generation have men been so fully exposed at so fast a rate to such earth-quakes of change. I do not mean merely that we feel we are in an epochal kind of transition, and that we struggle to grasp the outline of the new epoch we suppose ourselves to be entering. I mean that when we try to orient ourselves—if we do try—we find that too many of our old expectations and images are, after all, tied down historically: that too many of our standard categories of thought and of feeling as often disorient us as help to explain what is happening around us; that too many of our explanations are derived from the great historical transition from the Medieval to the Modern Age; and that when they are generalized for use today, they become unwieldy, irrelevant, not convincing. I also mean that our major orientations—liberalism and socialism—have virtually collapsed as adequate explanations of the world and of ourselves.
These two ideologies came out of The Enlightenment, and they have had in common many assumptions and values. In both, increased rationality is held to be the prime condition of increased freedom. The liberating notion of progress by reason, the faith in science as an unmixed good, the demand for popular education and the faith in its political meaning for democracy—all these ideals of The Enlightenment have rested upon the happy assumption of the inherent relation of reason and freedom. Those thinkers who have done the most to shape our ways of thinking have proceeded under this assumption. It lies under every movement and nuance of the work of Freud: To be free, the individual must become more rationally aware; therapy is an aid to giving reason its chance to work freely in the course of an individual's life. The same assumption underpins the main line of marxist work:
Men, caught in the irrational anarchy of production, must become rationally aware of their position in society; they must become `class conscious'—the marxian meaning of which is as rationalistic as any term set forth by Bentham.
Liberalism has been concerned with freedom and reason as supreme facts about the individual; marxism, as supreme facts about man's role in the political making of history. The liberals and the radicals of The Modern Period have generally been men who believed in the rational making of history and of his own biography by the free individual.
But what has been happening in the world makes evident, I believe, why the ideas of freedom and of reason now so often seem so ambiguous in both the new capitalist and the communist societies of our time: why marxism has so often become a dreary rhetoric of bureaucratic defense and abuse; and liberalism, a trivial and irrelevant way of masking social reality. The major developments of our time, I believe, can be correctly understood neither in terms of the liberal nor the marxian interpretation of politics and culture. These ways of thought arose as guidelines to reflection about types of society which do not now exist. John Stuart Mill never examined the kinds of political economy now arising in the capitalist world. Karl Marx never analyzed the kinds of society now arising in the Communist bloc. And neither of them ever thought through the problems of the so-called underdeveloped countries in which seven out of ten men are trying to exist today. Now we confront new kinds of social structure which, in terms of `modern' ideals, resist analysis in the liberal and in the socialist terms we have inherited.
The ideological mark of The Fourth Epoch—that which sets it off from The Modem Age—is that the ideas of freedom and of reason have become moot; that increased rationality may not be assumed to make for increased freedom.2
The role of reason in human affairs and the idea of the free individual as the seat of reason are the most important themes inherited by twentieth-century social scientists from the philosophers of the Enlightenment. If they
are to remain the
in terms of which troubles are specified and issues focused, then the ideals of reason and of freedom must now be re-stated as problems in more precise and solvable ways than have been available to earlier thinkers and investigators. For in our time these two values, reason and freedom, are in obvious yet subtle peril.
The underlying trends are well known. Great and rational organizations—in brief, bureaucracies—have indeed increased, but the substantive reason of the individual at large has not. Caught in the limited milieux of their everyday lives, ordinary men often cannot reason about the great structures—rational and irrational—of which their milieux are subordinate parts. Accordingly, they
often carry out series of apparently rational actions without any ideas of the ends they serve, and there is the increasing suspicion that those at the top as well—like Tolstoy's generals—only pretend they know. The growth of such organizations, within an increasing division of labor, sets up more and more spheres of life, work, and leisure, in which reasoning is difficult or impossible. The soldier, for example, `carries out an entire series of functionally rational actions accurately without having any idea as to the ultimate end of this action' or the function of each act within the whole.l Even men of technically supreme intelligence may efficiently perform their assigned work and yet not know that it is to result in the first atom bomb.
Science, it turns out, is not a technological Second Coming. That its techniques and its rationality are given a central place in a society does not mean that men live reasonably and without myth, fraud, and superstition. Universal education may lead to technological idiocy and nationalist provinciality—rather than to the informed and independent intelligence. The mass distribution of historic culture may not lift the level of cultural sensibility, but rather, merely banalize it—and compete mightily with the chance for creative innovation. A high level of bureaucratic rationality and of technology does not mean a high level of either individual or social intelligence. From the first you cannot infer the second. For social, technological, or bureaucratic rationality is not merely
New York, Harcourt, Brace, 1940, p. 54.
a grand summation of the individual will and capacity to reason. The very chance to acquire that will and that capacity seems in fact often to be decreased by it. Rationally organized social arrangements are not necessarily a means of increased freedom—for the individual or for the society. In fact, often they are a means of tyranny and manipulation, a means of expropriating the very chance to reason, the very capacity to act as a free man.
Only from a few commanding positions or—as the case may be —merely vantage points, in the rationalized structure is it readily possible to understand the structural forces at work in the whole which thus affect each limited part of which ordinary men are aware.
The forces that shape these milieux do not originate within them, nor are they controllable by those sunk in them. Moreover, these milieux are themselves increasingly rationalized. Families as well as factories, leisure as well as work, neighborhoods as well as states—they, too, tend to become parts of a functionally rational totality—or they are subject to uncontrolled and irrational forces.
The increasing rationalization of society, the contradiction between such rationality and reason, the collapse of the assumed coincidence of reason and freedom—these developments lie back of the rise into view of the man who is `with' rationality but without reason, who is increasingly self-rationalized and also increasingly uneasy. It is in terms of this type of man that the contemporary problem of freedom is best stated. Yet such trends and suspicions are often not formulated as problems, and they are certainly not widely acknowledged as issues or felt as a set of troubles. Indeed, it is the fact of its unrecognized character, its lack of formulation, that is the most important feature of the contemporary problem of freedom and reason.6
From the individual's standpoint, much that happens seems the result of manipulation, of management, of blind drift; authority is often not explicit; those with power often feel no need to make it explicit and to justify it. That is one reason why ordinary men, when they are in trouble or when they sense that
they are up against issues, cannot get clear targets for thought and for action; they cannot determine what it is that imperils the values they vaguely discern as theirs.
Given these effects of the ascendant trend of rationalization, the individual `does the best he can.' He gears his aspirations and his work to the situation he is in, and from which he can find no way out. In due course, he does not seek a way out: he adapts. That part of his life which is left over from work, he uses to play, to consume, `to have fun.' Yet this sphere of consumption is also being rationalized. Alienated from production, from work, he is also alienated from consumption, from genuine leisure. This adaptation of the individual and its effects upon his milieux and self results not only in the loss of his chance, and in due course, of his capacity and will to reason; it also affects his chances and his capacity to act as a free man. Indeed, neither the value of freedom nor of reason, it would seem, are known to him.
Such adapted men are not necessarily unintelligent, even after they have lived and worked and played in such circumstances for quite some time. Karl Mannheim has made the point in a clear way by speaking of `self rationalization,' which refers to the way in which an individual, caught in the limited segments of great, rational organizations, comes systematically to regulate his impulses and his aspirations, his manner of life and his ways of thought, in rather strict accordance with `the rules and regulations of the organization.' The rational organization is thus an alienating organization: the guiding principles of conduct and reflection, and in due course of emotion as well, are not seated in the individual conscience of the Reformation man, or in the independent reason of the Cartesian man. The guiding principles, in fact, are alien to and in contradiction with all that has been historically understood as individuality. It is not too much to say that in the extreme development the chance to reason of most men is destroyed, as rationality increases and its locus, its control, is moved from the individual to the big-scale organization. There is then rationality without reason. Such rationality is not commensurate with freedom but the destroyer of it.
It is no wonder that the ideal of individuality has become moot: in our time, what is at issue is the very nature of man, the image we have of his limits and possibilities as man. History is not yet done with its exploration of the limits and meanings of `human nature.' We do not know how profound man's psychological transformation from the Modem Age to the contemporary epoch may be. But we must now raise the question in an ultimate form: Among contemporary men will there come to prevail, or even to flourish, what may be called The Cheerful Robot?
We know of course that man can be turned into a robot, by chemical and psychiatric means, by steady coercion and by con-trolled environment; but also by random pressures and un-planned sequences of circumstances. But can he be made to want to become a cheerful and willing robot? Can he be happy in this condition, and what are the qualities and the meanings of such happiness? It will no longer do merely to assume, as a meta-physic of human nature, that down deep in man-as-man there is an urge for freedom and a will to reason. Now we must ask: What in man's nature, what in the'
human condition today, what in each of the varieties of social structure makes for the ascendancy of the cheerful robot? And what stands against it?
The advent of the alienated man and all the themes which lie behind his advent now affect the whole of our serious intellectual life and cause our immediate intellectual malaise. It is a major theme of the human condition in the contemporary epoch and of all studies worthy of the name. I know of no idea, no theme, no problem, that is so deep in the classic tradition—and so much involved in the possible default of contemporary social science.
It is what Karl Marx so brilliantly discerned in his earlier essays on `alienation'; it is the chief concern of Georg Simmel in his justly famous essay on `The Metropolis'; Graham Wallas was aware of it in his work on The Great Society. It lies behind Fromm's conception of the `automaton: The fear that such a type of man will become ascendant underlies many of the more recent uses of such classic sociological conceptions as `status and contract,"community and society.' It is the hard meaning of such notions as Riesman's `other-directed' and Whyte's `social ethic.' And of course, most popularly, the triumph—if it may be called
that—of such a man is the key meaning of George Orwell's 1984.
On the positive side—a rather wistful side nowadays—the larger meanings of Freud's 'id,' Marx's 'Freiheit,' George Mead's 'I,' Karen Homey's `spontaneity,' lie in the use of such conceptions against the triumph of the alienated man. They are trying to find some center in man-as-man which would enable them to believe that in the end he cannot be made into, that he can-not finally become, such an alien creature—alien to nature, to society, to self. The cry for `community' is an attempt, a mistaken one I believe, to assert the conditions that would eliminate the probability of such a man, and it is because many humanist thinkers have come to believe that many psychiatrists by their practice produce such alienated and self-rationalized men that they reject these adaptive endeavors. Back of all this—and much more of traditional and current worrying and thinking among serious and sensible students of man—there lies the simple and decisive fact that the alienated man is the antithesis of the West-em image of the free man. The society in which this man, this cheerful robot, flourishes is the antithesis of the free society—or in the literal and plain meaning of the word, of a democratic society. The advent of this man points to freedom as trouble, as issue, and—let us hope—as problem for social scientists. Put as a trouble of the individual—of the terms and values of which he is uneasily unaware—it is the trouble called `alienation: As an issue for publics—to the terms and values of which they are mainly indifferent—it is no less than the issue of democratic society, as fact and as aspiration.
It is just because this issue and this trouble are not now widely recognized, and so do not in fact exist as explicit troubles and issues, that the uneasiness and the indifference that betoken them are so deep and so wide in meaning and in effect. That is a major part of the problem of freedom today, seen in its political context, and it is a major part of the intellectual challenge which the formulation of the problem of freedom offers to contemporary social scientists.
It is not merely paradoxical to say that the values of freedom and reason are back of the absence of troubles, back of the un-easy feeling of malaise and alienation. In a similar manner, the
issue to which modern threats to freedom and reason most typically lead is, above all, the absence of explicit issues—to apathy rather than to issues explicitly defined as such.
The issues and troubles have not been clarified because the chief capacities aid qualities of man required to clarify them are the very freedom and reason that are threatened and dwindling. Neither the troubles nor the issues have been seriously formulated as the problems of the kinds of social science I have been criticizing in this book. The promise of classic social science, in considerable part, is that they will be.4
The troubles and issues raised up by the crises of reason and freedom cannot of course be formulated as one grand problem, but neither can they be confronted, much less solved, by handling each of them microscopically as a series of small-scale issues, or of troubles confined to a scatter of milieux. They are structural problems, and to state them requires that we work in the classic terms of human biography and of ephocal history. Only in such terms can the connections of structure and milieux that effect these values today be traced and casual analysis be conducted. The crisis of individuality and the crisis of history-making; the role of reason in the free individual life and in the making of history—in the re-statement and clarification of these problems lies the promise of the social sciences.
The moral and the intellectual promise of social science is that freedom and reason will remain cherished values, that they will be used seriously and consistently and imaginatively in the formulation of problems. But this is also the political promise of what is loosely called Western culture. Within the social sciences, political crises and intellectual crises of our time coincide: serious work in either sphere is also work in the other. The political traditions of classic liberalism and of classic socialism together exhaust our major political traditions. The collapse of these traditions as ideologies has had to do with the decline of free individuality and the decline of reason in human affairs. Any con-temporary political re-statement of liberal and socialist goals must include as central the idea of a society in which all men would
become men of substantive reason, whose independent reasoning would have structural consequences for their societies, its history, and thus for their own life fates.
The interest of the social scientist in social structure is not due to any view that the future is structurally determined. We study the structural limits of human decision in an attempt to find points of effective intervention, in order to know what can and what must be structurally changed if the role of explicit decision in history-making is to be enlarged. Our interest in history is not owing to any view that the future is inevitable, that the future is bounded by the past. That men have lived in certain kinds of society in the past does not set exact or absolute limits to the kinds of society they may create in the future. We study history to discern the alternatives within which human reason and human freedom can now make history. We study historical social structures, in brief, in order to find within them the ways in
which they are and can be controlled. For only in this way can we come to know the limits and the meaning of human freedom.
Freedom is not merely the chance to do as one pleases; neither is it merely the opportunity to choose between set alternatives. Freedom is, first of all, the chance to formulate the available choices, to argue over them—and then, the opportunity to choose. That is why freedom cannot exist without an enlarged role of human reason in human affairs. Within an individual's biography and within a society's history, the social task of reason is to formulate choices, to enlarge the scope of human decisions in the making of history. The future of human affairs is not merely some set of variables to be predicted. The future is what is to be decided—within the limits, to be sure, of historical possibility. But this possibility is not fixed; in our time the limits seem very broad indeed.
Beyond this, the problem of freedom is the problem of how decisions about the future of human affairs are to be made and who is to make them. Organizationally, it is the problem of a just machinery of decision. Morally, it is the problem of political responsibility. Intellectually, it is the problem of what are now the possible futures of human affairs. But the larger aspects of
the problem of freedom today concern not only the nature of history and the structural chance for explicit decisions to make a difference in its course; they concern also the nature of man and the fact that the value of freedom cannot be based upon `man's basic nature.' The ultimate problem of freedom is the problem of the cheerful robot, and it arises in this form today because today it has become evident to us that all
men do not
to be free; that all men are not willing or not able, as the case may be, to exert themselves to acquire the reason that freedom requires.
Under what conditions do men come to want
to be free and capable of acting freely? Under what conditions are they willing and able to bear the burdens freedom does impose and to see these less as burdens than as gladly undertaken self-transformations? And on the negative side: Can men be made to want to become cheerful
In our time, must we not face the possibility that the human mind as a social fact might be deteriorating in quality and cultural level, and yet not many would notice it because of the overwhelming accumulation of technological gadgets? Is not that one meaning of rationality without reason? Of human alienation? Of the absence of any free role for reason in human affairs? The accumulation of gadgets hides these meanings: Those who use these devices do not understand them; those who invent them do not understand much else. That is why we may not,
without great ambiguity, use technological abundance as the index of human quality and cultural progress.
To formulate any problem requires that we state the values involved and the threat to those values. For it is the felt threat to cherished values—such as those of freedom and reason—that is the necessary moral substance of all significant problems of social inquiry, and as well of all public issues and private troubles.
The values involved in the cultural problem of individuality are conveniently embodied in all that is suggested by the ideal of The Renaissance Man. The threat to that ideal is the ascendancy among us of The Cheerful Robot.
The values involved in the political problem of history-making
are embodied in the Promethean ideal of its human making. The threat to that ideal is twofold: On the one hand, history-making may well go by default, men may continue to abdicate its wilful making, and so merely drift. On the other hand, history may indeed be made—but by narrow elite circles without effective responsibility to those who must try to survive the consequences of their decisions and of their defaults.
I do not know the answer to the question of political irresponsibility in our time or to the cultural and political question of The Cheerful Robot. But is it not clear that no answers will be found unless these problems are at least confronted? Is it not obvious, that the ones to confront them, above all others, are the social scientists of the rich societies? That many of them do not now do so is surely the greatest human default being committed by privileged men in our times.
10. On Politics
THERE IS NECESSITY for working social scientists to allow the
political meaning of their work to be shaped by the `accidents'
of its setting, or its use to be determined by the purposes of other men. It is quite within their powers to discuss its meanings and decide upon its uses as matters of their own policy. To a considerable, and largely untested, extent, they can influence or even determine these policies. Such determination requires that they make explicit judgments, as well as decisions upon theory, method, and fact. As matters of policy, these judgments are the proper concern of the individual scholar as well as of the fraternity. Yet is it not evident that implicit moral and political judgments have much more influence than explicit discussions of personal and professional policy? Only by making these influences matters of debated policy can men become fully aware of them, and so try to control their effects upon the work of social science and upon its political meaning.
There is no way in which any social scientist can avoid assuming choices of value and implying them in his work as a whole. Problems, like issues and troubles, concern threats to expected values, and cannot be clearly formulated without acknowledgment of those values. Increasingly, research is used, and social scientists are used, for bureaucratic and ideological purposes. This being so, as individuals and as professionals, students of man and society face such questions as: whether they are aware of the uses and values of their work, whether these may be subject to their own control, whether they want to seek to control them.
How they answer these questions, or fail to answer them, and how they use or fail to use the answers in their work and in their professional lives determine their answer to the final question: whether in their work as social scientists they are (a) morally autonomous, (b) subject to the morality of other men, or (c) morally adrift. The catchwords with which these problems have been carried along—often, I am certain, with good intentions—are no longer good enough. Social scientists must now really confront these quite fateful questions. In this chapter I am going to suggest some of the things it seems necessary to consider in any answer to them, and also to set forth the kind of answer I have come, in the last few years, to believe reasonable.1
The social scientist at work is not suddenly confronted with the need to choose values. He is already working on the basis of certain values. The values that these disciplines now embody have been selected from the values created in Western society; else-where social science is an import. Of course some do talk as if the values they have selected `transcend' Western or any other society; others speak of their standards as if they were `immanent' within some existing society, as a sort of unrealized potential. But surely it will now be widely agreed that the values inherent in the traditions of social science are neither transcendent nor immanent. They are simply values proclaimed by many and within limits practiced in small circles. What a man calls moral judgment is merely his desire to generalize, and so make available for others, those values he has come to choose.
Three overriding political ideals seem to me inherent in the traditions of social science, and certainly involved in its intellectual promise. The first of these is simply the value of truth, of fact. The very enterprise of social science, as it determines fact, takes on political meaning. In a world of widely communicated nonsense, any statement of fact is of political and moral significance. All social scientists, by the fact of their existence, are involved in the struggle between enlightenment and obscurantism. In
such a world as ours, to practice social science is, first of all, to practice the politics of truth.
But the politics of truth is not an adequate statement of the values that guide our enterprise. The truth of our findings, the ac-curacy of our investigations—when they are seen in their social setting—may or may not be relevant to human affairs. Whether they are, and how they are, is in itself the second value, which in brief, is the value of the role of reason in human affairs. Along with that goes a third value—human freedom, in all the ambiguity of its meaning. Both freedom and reason, I have already argued, are central to the civilization of the Western world; both are readily proclaimed as ideals. But in any given application, as criteria and as goals, they lead to much disagreement. That is why it is one of our intellectual tasks, as social scientists, to clarify the ideal of freedom and the ideal of reason.
If human reason is to play a larger and more explicit role in the making of history, social scientists must surely be among its major carriers. For in their work they represent the use of reason in the understanding of human affairs; that is what they are about. If they wish to work and thus to act in a consciously chosen way, they must first locate themselves within the intellectual life and the social-historical structure of their times. Within the social domains of intelligence, they must locate themselves; and they must relate these domains, in turn, to the structure of historical society. This is not the place to do such work. Here I want only briefly to distinguish three political roles in terms of which the social scientist as a man of reason may conceive of himself.
Much social science, perhaps especially sociology, contains the theme of the philosopher-king. From August Comte to Karl Mann-heim, one finds the plea for and the attempted justification of greater power for `the man of knowledge.' In a more specific statement the enthronement of reason means, of course, the enthronement of `the man of reason.' This one idea of the role of reason in human affairs has done much to cause social scientists to keep very general indeed their acceptance of reason as a social value. They have wished to avoid the foolishness of such an idea when it is considered alongside the facts of power. The idea also goes against the grain of many versions of democracy, for it
involves an aristocracy, even if an aristocracy of talent rather than of birth or wealth. But the rather foolish idea that he should be-come a philosopher-king
is only one idea of the public role that the social scientist may attempt to enact.
The quality of politics depends very much upon the intellectual qualities of those who are engaged in it. Were the `philosopher' king, I should be tempted to leave his kingdom; but when kings are without any `philosophy,' are they not incapable of responsible rule?
The second, and now the most usual role, is to become an ad-visor to the king. The bureaucratic uses which I have described are a current embodiment of this. The individual social scientist tends to become involved in those many trends of modern society that make the individual a part of a functionally rational bureaucracy, and to sink into his specialized slot in such a way as not to be explicitly concerned with the structure of post-modern society. In this role, we have seen, social science itself often tends to become a functionally
rational machine; the individual social scientist tends to lose his moral autonomy and his substantive rationality, and the role of reason in human affairs tends to become merely a refinement of techniques for administrative and manipulative uses.
But that is the role of advisor to kings in one of its worst forms; this role need not, I believe, assume the shape and meaning of the bureaucratic style. It is a difficult role to fulfill in such a way as to retain moral and intellectual integrity, and hence, freedom to work on the tasks of social science. It is easy for consultants to imagine themselves philosophers and their clients enlightened rulers. But even should they be philosophers, those they serve may not be enlightenable. That is one reason I am so impressed by the loyalty of some consultants to the unenlightened despots they serve. It is a loyalty that seems strained neither by despotic incompetence nor by dogmatic silliness.
I do not assert that the role of advisor cannot be performed well; in fact I know that it can, and that there are men who are doing it. Were there more such men the political and intellectual
tasks of those social scientists who elect the third role would be-come much less burdensome, for it overlaps this one.
The third way in which the social scientist may attempt to realize the value of reason and its role in hunian affairs is also well known, and sometimes even practiced. It is to remain independent, to do one's own work, to select one's own problems, but to direct this work at kings as well as to `publics: Such a conception prompts us to imagine social science as a sort of public intelligence apparatus, concerned with public issues and private troubles and with the structural trends of our time underlying them both—and to imagine individual social scientists as rational members of a self-controlled association, which we call the social sciences.
In taking up such a role, which I shall explain more fully in a moment, we are trying to act
upon the value of reason; in assuming that we may not be altogether ineffective, we are assuming a theory of history-making: we are assuming that `man' is free and that by his rational endeavors he can influence the course of history. I am not now concerned to debate the values
of freedom and reason, but only to discuss under what theory of history they may be realizable.
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