Complexity, Society and Social Transactions
This book develops and presents a general social theory explaining social, cultural and economic ontology and, as a by-product, the ontology of other social institutions and structures. This theory is called social transaction theory. Using the framework of the complex adaptive systems model, this transdisciplinary social theory proposes that society, culture and economy are emergent from social and environmental transaction and negotiation. Each transaction contains an element of negotiation. With each transaction, there is continual renegotiation, however small or large. Even if the result is no change, renegotiation takes place. Thus, there is a constant emergence of social constructions and a continuous reconstruction of society in the specious present. Practices, beliefs, explanations and traditions become part of the accepted canon of a group through continual social transaction. Deviations from canon and expected outcomes are managed through narrative. Narrative can be either rejected or accepted into the social canon of a group or society.
This social theory applied Bhaskars critical realism to refine the several theoretical works that were utilized. These include complex adaptive systems, Meads social theory, Maslows hierarchy of needs, Strausss negotiated order theory, game theory, Bruners narrative and folk psychology, Giddenss structuration theory and Ricoeurs interpretation theory.
A transdisciplinary account of the emergence of society and culture and the role of narrative, Complexity, Society and Social Transactions will appeal to scholars and practitioners of social theory and sociology.
Thomas B. Whalen is Associate Professor of Business in the Business and Economics Department at Massachusetts College of Liberal Arts, USA.
Routledge Studies in Social and Political Thought
For a full list of titles in this series, please visit www.routledge.com/series/RSSPT
Theories of the Stranger
Debates on Cosmopolitanism, Identity and Cross-Cultural Encounters
Vince Marotta
Deciphering Goffman
The structure of his sociological theory revisited
Ramn Vargas Maseda
Planet Utopia
Utopia, Dystopia, and Globalisation
Mark Featherstone
Weber, Schumpeter and Modern Capitalism
Towards a General Theory
John Love
The Cultural Contradictions of Anti-Capitalism
The Liberal Spirit and the Making of Western Radicalism
Daniel Fletcher
Peter Berger on Modernization and Modernity
An unvarnished overview
Robert Bickel
Imaginaries of Modernity
Politics, Cultures, Tensions
John Rundell
Complexity, Society and Social Transactions
Developing a Comprehensive Social Theory
Thomas B. Whalen
Complexity, Society and Social Transactions
Developing a Comprehensive Social Theory
Thomas B. Whalen
First published 2018
by Routledge
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2018 Thomas B. Whalen
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British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging in Publication Data
Names: Whalen, Thomas B., author.
Title: Complexity, society and social transactions : developing a comprehensive social theory / Thomas B. Whalen.
Description: Abingdon, Oxon ; NewYork, NY : Routledge, 2018. | Series: Routledge studies in social and political thought | Includes bibliographical references and index.
Identifiers: LCCN 2017017399| ISBN 9781138894587 (hardback) | ISBN 9781315179919 (ebook)
Subjects: LCSH: Social sciences--Philosophy. | Sociology.Classification: LCC H61.15 .W495 2018 | DDC 300.1--dc23
LC record available at https://lccn.loc.gov/2017017399
ISBN: 978-1-138-89458-7 (hbk)
ISBN: 978-1-315-17991-9 (ebk)
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To my wife, my children, and my grandchildren, in the hope that this book makes their world a better place.
I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use and by some other means to give us knowledge which we can attain by them.
Galileo Galilei [1615] 1957: 183
If I have seen further it is by standing on ye sholders of Giants.
Isaac Newton, Letter to Robert Hooke, 15 February 1676, 1959: 416
Humanity has been studying itself for at least the past 2,500 years, dating back to the work of Herodotus and Plato in the West and Confucius in the East. During the ensuing millennia, the world has seen numerous new social theories. Over the past three decades, these theories have been produced at an ever-increasing rate. If one includes any study of humanity, whether it is sociology, anthropology or economics, the total count would reach several thousand. If we have thousands of social theories, then why do we need another? I have two reasons. First, despite the overwhelming number of theories, no one has developed a comprehensive social theory that satisfactorily explains the ontology1 of society, culture and the economy. Many aspects of society and humanitys social being remain unexplained. Second, I think I have found a plausible explanation by combining the work of several great social theorists and the relatively recent developments in complexity science. I also sprinkle in bits from many other ideas to present what I think is a different way of looking at ourselves as humans and the society we have created. Thus, this books goal is to present a theory that explains social and cultural ontology and, by association, many other aspects of society and social interaction, including economics.2
In both formulating this theory and in evaluating the work of theoreticians that have preceded me, I find that, like Galileo, I must rely on my God-given sense, reason and intellect. For many, including an early version of myself, the field of philosophy and social theory can be daunting. Natanson (1973) attempted to ease the sense of intimidation that faces the philosophical beginner. He wrote:
The genuine beginner is an adept, not a novice. To begin, in this sense, is to start from the primordial grounds of evidence, from oneself as the center (not the sum) of philosophical experience. Such self-centeredness is the opposite of philosophical hubris; it is a confession of humility: the admission that, unless the inquirer has turned to [their self]3 in full awareness of [their] life, [they] cannot claim to have sought, let alone found, the truth. Philosophy... is inextricably bound to the philosopher in the sense that each inquirer must assess [their] experience and dare not assume that the traditional problems [they have] inherited either in the academy or in daily life are properly posed and suitably open to analysis. To begin philosophically is to find in a scrupulously self-honest manner a point of genuine access to the problems of philosophy.