Sorry, that: What is the difference between folkways and mores?
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What is the difference between folkways and mores? - taste what
Your answer should be complete, and must be written in standard, grammatically correct English. Distinguish between the two levels of analysis used in sociology macro-level and micro-level. Provide at least one example of each type of research. Which would be the best to use if a sociologist wanted to learn about accounting majors in the United States? Distinguish between manifest and latent functions, and dysfunctions. Provide at least one example of each, relevant to higher levels of education in the United States. Specifically, explain the manifest and latent functions and dysfunctions of attending college, along with the dysfunctions os a college education. Distinguish between the functionalist and conflict approaches to the study of society. Which approach would be most consistent with the values of political conservatives? Which approach would be the most consistent with political liberals?On January 6, a mob stormed the U. Beyond the conventional explanations of fascism and white supremacymany have begun to point to the medium rather than any particular message. Conspicuously missing, however, in this collective agonizing over social media is the guidance of media theorist Marshall McLuhan. After all, McLuhan was a seminal figure in pioneering the whole field of media studies. Yes, there would be polarization: people would by and large become less civil, less rational, touchier, and more defensive about the smallest things.
This much, we already know and see every day. But McLuhan went thw further in his use of the term, arguing that electronic media—more so than any political ideology—shifts the sensorial basis of Western society away from the visual, the literate, and the abstract and toward the oral, the tactile, and the tribal. Such a moment of transcendence, however, is reserved for a distant day.
For the time being, there is a more immediate challenge: as the growing oral-tribal segments of society brushes up against the old literate structures that govern them, there will be no end of tension, trauma, and misunderstanding. This is because the electronic tribalism McLuhan described, whatever its positive traits when taken on its own, poses a mortal threat to the values and assumptions of the still-dominant literate, liberal civilization.
Citing J. This was when the novel, the essay or the treatise were the what is the difference between folkways and mores? of public discourse; when concepts of modernity, progress, rationality, and objectivity became the norm. A society becomes post-literate when electronic media compresses bettween experience of literacy to such an extreme degree that the simultaneity of the oral replaces the sequentalism of the typographic as the dominant click to see more of thought and sense-making.
The trend toward post-literacy identified by McLuhan only accelerated after his death in The laissez-faire attitude of the times encouraged dramatic media folkwqys, sealing the destruction of the rational, centralized, and well-regulated information architecture of the old literate world. Though staring at a screen is technically a visual experience and there is reading involved—be it of a Tweet, a Facebook post, or a cable news scroll—the fundamentally dynamic, ever-fleeting, and disjointed character of the content on the screen delivers indigestible volumes of information all at once, without much sequence or structure.
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The effect imparted by this mofes? ecology is integrative and associative rather than analytical. It conduces to the formation of collective identities and consciousness organized around memetic information like hashtags, viral videos, and memes. Accordingly, McLuhan described such icons as tactile media, which in sensory terms is adjacent to click oral since both operate on the principle of simultaneity: the oral and the tactile are in turn opposed to the visual, which alone among the senses operates on the principle of focus or linear sequence.
The opposite of the icon is the high-definition perspectival Renaissance painting, which has a single point of view and is a properly visual medium: it is complementary to literacy just as the icon is complementary to orality.
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The surest sign that this is an oral epoch is the fact that politics is no longer defined by competing ideologies or policies but simply by slogans. Although slogans have always existed, their historic use in the mass movements of the 20th century was as tools to mobilize supporters in service of a real, existing program—one anchored in time and folkwsys, and gladiator speech by a notion of historical progress, however perverse.
The New Deal, National Socialism, Soviet Communism, and neoliberal globalization were all forms of literate politics that fit this scheme. But the slogans we encounter now do not serve as shorthands for a broader program.
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Rather than advertising an actionable legislative agenda, they are self-enclosed signifiers —that is, advertisements without a tangible product. Even for the slogans that sound like policy objectives, the enactment of actual laws and policies has become quite secondary : if action is undertaken, it is done to satisfy the terms set by the slogan itself. Being primarily symbolic and amorphousthey dwell not in the outer world of institutions but in the inner world of identity and feeling:. Not unlike the learn more here of the Kikuyu, the power of these words to impose their assumptions relentlessly lies in their simply being said and repeated. Such incantations can exert their magic both in real life, at a rally or protest, or in the virtual world of social media—which, like the vital but disembodied spirit realm visited by the shaman, often seems to shape and supersede reality itself.
The tendency to analogize every current threat to the literate and modernist industrial totalitarianisms of the last century is a reflexive tic in our politics. The electric technology is within the gates, and we are numb, deaf, blind, and mute what is the difference between folkways and mores? its encounter with the Gutenberg technology, on and through which the American way of life was formed.
It is, however, no time to suggest strategies when the threat has not even been acknowledged to exist. What if the threat to the liberal political order is not an illiberal ideology but a pre-liberal and post-literate epistemology? The heart of the challenge is that liberalism professes to derive truth and meaning from the rational objective world which can be observed, measured, and confirmed; the new epistemic shamanism seeks truth and meaning from the disembodied spirit realm represented by social media and the internet. The ebb and flow of discourse, separate from any particular work of communication, is itself the reality.]
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