Famous Sociology Quotes

Mari was what was known as an underachiever, which even an underachiever knew was sociology code for "overfailer." She was famous in the Lore for the simple fact that one day she might be worth being famous. All hype-no substance. That was Mari.

Frankly, the overwhelming majority of academics have ignored the data explosion caused by the digital age. The world’s most famous sex researchers stick with the tried and true. They ask a few hundred subjects about their desires; they don’t ask sites like PornHub for their data. The world’s most famous linguists analyze individual texts; they largely ignore the patterns revealed in billions of books. The methodologies taught to graduate students in psychology, political science, and sociology have been, for the most part, untouched by the digital revolution. The broad, mostly unexplored terrain opened by the data explosion has been left to a small number of forward-thinking professors, rebellious grad students, and hobbyists. That will change.

Two of the most famous Baghdadi scholars, the philosopher Al-Kindi and the mathematician Al-Khawarizmi, were certainly the most influential in transmitting Hindu numerals to the Muslim world. Both wrote books on the subject during al-Ma'mun's reign, and it was their work that was translated into Latin and transmitted to the West, thus introducing Europeans to the decimal system, which was known in the Middle Ages only as Arabic numerals. But it would be many centuries before it was widely accepted in Europe. One reason for this was sociological: decimal numbers were considered for a long time as symbols of the evil Muslim foe.

Ibn Khaldūn is frequently called the world’s first sociologist. To use a phrase often applied to 19th-century European thinkers, he tried to uncover the ‘motor of history’. Hegel famously found this motor in the dialectical movement of ideas; Marx found it in the internal contradictions of the economic order. Ibn Khaldūn found it in the dynamics of al ‘așabiyyah, a term usually translated as “group-feeling,” “esprit de corps,” or “spirit of kinship.

Freud famously saw the ‘horror’ of Medusa’s head as a symbol of male castration, but the original trauma in the Medusa story is not castration but rape. Most scholars and historians dismiss Poseidon’s rape of Medusa as an insignificant detail, merely one among so many rapes of mortal, immortal and semi-divine women committed by male gods. However, myths which glorify rape as a strategy ‘to enact the principle of domination by means of sex’ are comparatively recent, becoming widespread in Attica around the 5th century BCE. It is likely that myths celebrating rape reflect a devastating historical shift in cultural values, the change from a society based on equality and partnership to a hierarchical structure based on unequal distribution of resources and the need to control women’s sexuality. Joseph Campbell describes the myth of Perseus and Medusa as reflecting ‘an actual historic rupture, a sort of sociological trauma’ which occurred in the early thirteenth century B.C.E. The myth may refer to the overrunning of the peaceful, sedentary, matrifocal and most likely matrilineal early civilizations of Old Europe by patriarchal warlike Indo-European invaders.

The most famous illustration of what happens to those who question the orthodoxy is what befell economist Larry Summers. On January 14, 2005, Summers, then president of Harvard University, spoke to a conference on diversifying the science and engineering workforce.16 In his informal remarks, responding to the sponsors’ encouragement to speculate, he offered reasons for thinking that innate differences in men and women might account for some of the underrepresentation of women in science and engineering. He spoke undogmatically and collegially, talking about possibilities, phrasing his speculations moderately. And all hell broke loose. An MIT biologist, Nancy Hopkins, told reporters that she “felt I was going to be sick,” that “my heart was pounding and my breath was shallow,” and that she had to leave the room because otherwise “I would’ve either blacked out or thrown up.”17 Within a few days, Summers had been excoriated by the chairperson of Harvard’s sociology department, Mary C. Waters, and received a harshly critical letter from Harvard’s committee on faculty recruiting. One hundred and twenty Harvard professors endorsed the letter. Some alumnae announced that they would suspend donations.18 Summers retracted his remarks, with, in journalist Stuart Taylor Jr.’s words, “groveling, Soviet-show-trial-style apologies.

The incubi had sensed great power in her, and believed she could destroy them, but if she could speak their language, she’d tell them they had the wrong girl. Mari was what was known as an underachiever, which even an underachiever knew was sociology code for “overfailer.” She was famous in the Lore for the simple fact that one day she might be worth being famous. All hype—no substance. That was Mari. Everyone in the covens expected her to do something epic and always kept an eye on her. They wanted her to be worth “awaiting.” Even other factions in the Lore monitored her with anticipation because, while most witches possessed the strength of one, two, or very rarely, three of the five castes of witches, Mari was the only witch ever to possess the strengths of all of them. In theory, Mari was a witch warrior, healer, conjurer, seeress, and an enchantress. In reality, Mari had lost her college scholarship, couldn’t manage even the simplest spells, and kept blowing things up. She couldn’t even balance her checkbook.

of course they don't see the alienation. they don't see the decadence and degeneracy. they do not see how the meaninglessness of European life leads to not only depression, but drug addiction. Drug addiction of both illegal and also legal drugs... antidepressants and such medications. they don't see the alienation of the people within generations and from each other. they don't see how it is almost impossible now for young men and young women to come together and form strong, stable romantic and emotional bonds that will lead to flourishing families. They don't see that. They don't see it at all.

Brené Brown the professor of sociology famous for her powerful TED talk on vulnerability, said in an interview that upon her return to church she had assumed that the church would help to numb the pain that comes with life. But she discovered that the church was more like a midwife, one that helped you sit through the pain and bear it.3

Comte, a philosopher and political pamphleteer now most famous for having first coined the term “sociology,” went so far, by the end of his life, as actually proposing a Religion of Society, which he called Positivism, broadly modeled on Medieval Catholicism, replete with vestments where all the buttons were on the back (so they couldn’t be put on without the help of others).

Many such ethnic groups influenced the formation of the Mexican nation. Before the Conquest, major indigenous languages such as Nahuatl, Zapotec, and Totonac featured a whistled-only dialect. After the Conquest, migrants from the Canary Islands, home of the world’s most famous whistled language, Silbo Gomero, were among the first settlers of Texas. And since the past is ever present for Mexicans, it makes sociological sense to argue that the Mexican propensity to whistle-talk, like our obsession with death and Three Flowers brilliantine, is a (literally) breathing cultural artifact.

Thirty-eight of the seventy-three households in Mashai reported that they brewed and sold beer at least six times in the last year. Many brewed far more often than that, and some brewed once a week or even more. Brewing can bring in a significant amount of money. Most often about forty liters were brewed at a time, which could be sold for between M4 and M10 depending on the quality of the beer. The ingredients, which included a washbasin full of sorghum and a small bowl of maize meal for each forty liter batch, usually cost less than M1, so it was possible for a diligent brewer to net as much as M5, M10, or even more per week from beer. For many households which lacked wage labor, beer brewing was the main source of income (see Gay 1980a for an account of the economics and sociology of brewing in a lowland village). Beer brewing, like many other economic activities through which women support themselves, must be understood not simply as a productive activity, but as a mechanism of redistribution. Beer is sold only to local villagers, predominantly men, and brewing is first of all a way of obtaining access to the cash earnings of employed men. Production of beer is directly stimulated by the presence within the village of men with money to buy it, and it is best understood as one of a number of possible ways for women to get a piece of that money. Brewing is thus very much a dependent or derived form of production; without migrant labor, the villagers of Mashai could no more support themselves through beer brewing than Mark Twain’s famous townsmen could support themselves by taking in each other’s laundry. Understood in this way, it is easy to see why brewing is as much a social skill as a technical one, and why one’s ability to make money by brewing is not a simple matter of the amount of beer one produces. Beer drinking is the main social event in the village for men, and it goes on in small or large groups every day. To sell a lot of beer a woman must be a cheerful and congenial hostess, and have a strong social position in the village. Making money on beer requires the same kinds of skills and social assets as throwing a successful party. It is thus a form of economic activity which is deeply embedded in the social relations of the village. I shall return to this point later.

Commenting on an early paper by the Nobel laureate Gary Becker, the economist James Duesenberry famously quipped that “economics is all about choice, while sociology is about why people have no choices.