Anthony Woodiwiss - Böcker

Social theory is central to the disciplines of sociology, cultural studies, criminology and media studies. Many students, however, find it difficult to relate theory to their other courses, projects, dissertations and theses, let alone imagine themselves producing theory.

In contrast to conventional social theory textbooks that restrict themselves to the description and analysis of theories and what other professionals have said about them, this innovative book shows students how to use, criticise and contribute to the development of theory.

Treating theory as a variety of ‘visual work’ that is intimately connected with the process of empirical investigation, and with the help of clear diagrams and carefully chosen quotations, Part 1 provides an exceptionally clear introduction to the different ways of practicing social theory. Part 2 provides a practical example of how to theorise by producing and demonstrating the effectiveness of a new concept of reflexivity in the course of an outline of the history of the development of social theory since 1945.

This is important reading for students and researchers in sociology and related fields.

As Japanese companies establish overseas production facilities at an ever more repid pace, it is increasingly important for people in the host countries to understand the preconceptions upon which the Japanese approach to industrial relations is based. This book traces the development of Japanese labour law and shows how labour law has been related to the prevailing social, economic and political circumstances.

Are human rights part of the problem or part of the solution in the current 'clash of civilizations'? Drawing on a hitherto neglected body of work in classical social theory and combining it with ideas derived from Barrington Moore, Norbert Elias and Michel Foucault, Woodiwiss poses and answers the questions:How did human rights become entangled with power relations?How might the nature of this entanglement be altered so that human rights better serve the global majority?In answering these questions, he explains how and why rights discourse developed in such distinctive ways in four key locations: Britain, the United States, Japan and in the UN. On this basis he provides, for the first time, a general sociological account of the development of international human rights discourse, which represents a striking challenge to current thinking and policy.

Are human rights part of the problem or part of the solution in the current 'clash of civilizations'? Drawing on a hitherto neglected body of work in classical social theory and combining it with ideas derived from Barrington Moore, Norbert Elias and Michel Foucault, Woodiwiss poses and answers the questions:How did human rights become entangled with power relations?How might the nature of this entanglement be altered so that human rights better serve the global majority?In answering these questions, he explains how and why rights discourse developed in such distinctive ways in four key locations: Britain, the United States, Japan and in the UN. On this basis he provides, for the first time, a general sociological account of the development of international human rights discourse, which represents a striking challenge to current thinking and policy.

Anthony Woodiwiss's pathbreaking book was the first substantive contribution to a sociology of human rights. In it, he takes up the question of whether so-called Asian values are compatible with human rights discourse and argues against human rights issues being the major obstacle to East-West co-operation. Dr Woodiwiss's sociological and post-structuralist approach to the concept of rights, and his incorporation of the transnational dimension into sociological theory, enable him to demonstrate how the global human rights regime can accommodate Asian patriarchalism, while Pacific Asia is itself adapting by means of what he calls 'enforceable benevolence'. His studies of Hong Kong, the Philippines, Malaysia, and Singapore highlight similarities between Pacific-Asian and Western societies and offer a positive view of the social forces obtaining in these territories.

The distinction between understanding sight as a natural faculty - vision - and understanding it as an historical and social construct - visuality - has had significant impact in the visual arts. Not so in social theory where, notwithstanding the efforts of the classical theorists, the practical scientific necessity of privileging visuality over vision has been lost. The Visual in Social Theory argues that, because of its uncritical use of terms like modernity, postmodernity, globalisation and the Third Way, contemporary social theory has become a participant in rather than a critic of 'promotional culture'. In short, in forgetting its past social theory has effectively forsaken its future. The Visual in Social Theory aims to restore the self-discipline and critical edge intrinsic to any analytical work on visuality. The book will be essential reading not only for those interested in contemporary debates around vision but for a broader readership concerned for the critical relevance of contemporary social theory.