“Symbolic Interactionism Notes” Web Release著者KUWABARA Tsukasajournal orpublication titleDiscussion papers in economics and sociologyvolume1701page range1-6year2017-09-06URLhttp://hdl.handle.net/10232/00029815
1Kagoshima University Computing & Communications Center“Publications,” 2003,No. 161Special FeatureIntroduction of Study Cases“Symbolic Interactionism Notes” Web Release2Tsukasa KuwabaraFaculty of Law, Economics and Humanitiesk8716665@kadai.jpI have been studying sociological theory, specifically the theory of symbolic interactionism,since graduate school. I first came into contact with this theory after my admission to the Department of Regional Science of the Faculty of Letters at Kumamoto University inApril 1988. There, I switched from the “Folklore Studies Course” to the “Sociology Course” and began studying medical sociology, with a primary focus on the communicationand interactions occurringbetween the medical staffand patients in hospice care. During this research, I studied the theories of sociologists,B. G. Glaser and A. L. Strauss. In 1993, after I had earned my degree and,was an auditing student ofthe university’s Graduate School of Literature, I learned that Strauss had played a role in developing the theory (botha perspective and a method)called symbolic interactionism. I subsequently made this my specialty, as my interest shifted to the theory itself, drifting away from medical sociology. I have been posting and archiving relevant information on my homepage[http://warp.da.ndl.go.jp/info:ndljp/pid/1165035/ecowww.leh.kagoshima-u.ac.jp/staff/kuwabara/index.html]since 2001. Below is a detailed list of items that can be found there.(1)“Bibliography of Symbolic Interactionism”(2)“Graduation Thesis Abstract”(3)“Master’s Thesis”(4)“Master’s Thesis Abstract”(5)“Doctoral Thesis”1https://web.archive.org/web/*/http://www.cc.kagoshima-u.ac.jp/about/information/ccc_kouhou_2003_no16.html2This article is the English version of the following paper: T. Kuwabara (2003) [= http://hdl.handle.net/10232/4198].
2(6)“Doctoral Thesis Abstract”(7)“The First Chicago School of Sociologyand Blumer’s Symbolic Interactionism”(8)“The Social Nature of the Self”(9)“Interaction and Mutual Consent”About (1) “Bibliography of Symbolic Interactionism”[https://megalodon.jp/2016-0609-1313-46/ecowww.leh.kagoshima-u.ac.jp/staff/kuwabara/SI.htm]3Symbolic interactionism(SI)is a sociological and social-psychological perspective propoundedby the American sociologist Herbert George Blumer (1900–1987) in the beginning of the 1960s. It focuses on the social interaction of humans—symbolic interaction in particular—and tries to explain such phenomena from the “actor’s perspective.” The historical origin of SIis normally traced back to the works of George Herbert Mead (1863–1931). Mead published many works in his lifetime, but his impact on SI came mainly from (1) published lecture transcripts and notes taken by his students and (2) the interpretation of Mead’s work by Blumer, who was one of his students. Blumer published many papers in the 1950s and 1960s, systematizing SI. For a period of time, SIwas synonymous with Blumer’s work. However, new leaders of SI appeared in the 1970s and 1980s, such as Norman Denzin, Anselm Strauss, Sheldon Stryker, and Gary Fine, which resulted in the theory being explored in new directions, as well as in the development of various criticisms. Furthermore, in the 1980s, ErvingGoffman developed the method of dramaturgy. I have tried to assemble as many research papers and bodies of work, both domestic and international, relating to SIas possible. In enumerating the literature, I followed the explanatory notes in Sociology of Social Processes[http://warp.da.ndl.go.jp/info:ndljp/pid/1195815/ecowww.leh.kagoshima-u.ac.jp/staff/kuwabara/doctor.htm] as a general rule.This bibliography is currently being linked to the sites listed below:1)“The Research Society of Sociology and Social Science Foundations” http://www.wakhok.ac.jp/~harie/kisokenlist.html4(The Research Society of Sociology and Social Science Foundations is based on the principles of “questioning the foundations” and “ensuring sufficient discussion,” and it is led by Hironao Harie of Wakkanai Hokusei Gakuen University.)2)“Sunday Sociology” http://thought.ne.jp/luhmann/list/weblist03.html53https://archive.is/dVCJP4https://web.archive.org/web/20030422190203/http://www.wakhok.ac.jp/~harie/kisokenlist.html5https://web.archive.org/web/20030501180940/http://thought.ne.jp/luhmann/list/weblist03.html
3(Book guides, analects, translations, etc., relating to the German sociologist N.Luhmann. Created by Taito Sakai.)3)“Electronic Bibliography of Sociological Works (Osaka University)” http://risya3.hus.osaka-u.ac.jp/Links/bib.html6(A collection of links to online sociological literary works.)4)“Secondary Reference List Regarding Mead (Domestic)” http://isweb43.infoseek.co.jp/school/taka-y02/7(Created by Takanori Yamao, Sakushin Gakuin University.)5)“Human Resource Management and Organizational Behavior” http://www.geocities.co.jp/WallStreet/4716/index.html8(“Key Points of Symbolic Interactionism”http://www.geocities.co.jp/WallStreet/4716/symblicinteraction.htm9) 6)“Kenichi Wakita’s Homepage” http://www.anna.iwate-pu.ac.jp/~wakita/index.htm(“Links” http://www.anna.iwate-pu.ac.jp/~wakita/link-2.htm)About (2) “Graduation Thesis Abstract” (Sociology Course, Regional Science Department, Faculty of Letters at Kumamoto University)[https://web.archive.org/web/20141109084918/http://www.geocities.jp/ptk20120118/phd29a.jpg] The paper attempts to explicate the mechanism by which brain death and organ transplant issues are generatedusingWilliam Fielding Ogburn’s theory of cultural lag. When discussing social change, Ogburn argued that the culture changes rather than society, and he categorized culture into material culture, adaptive culture, and spiritualculture (the latter two types are collectively referred to as “non-material culture”). According to Ogburn, the speedat whicheach of these three cultures changesis not the same, resulting in a lag.In other words, whereas material culture changes quickly, adaptive culture lags behind in its speed of changing, and spiritualculture lags even further. Ogburn coined the term “cultural lag” for this phenomenon, and the rapid cultural changes occurring in modern society have made it a prominent social issue. This paper (Graduation Thesis, Kumamoto University) clearly showsthat the brain death and organ transplant issues that have arisen in Japan are results of this cultural lag:material culture = state-of-the-art medical technology, particularly that of respirators, angiorrhaphy, and immunosuppressants; adaptive culture = law, particularly the Organ Transplant Law; spiritualculture = Japanese people’s view of life and death, 6https://web.archive.org/web/20030401233605/http://risya3.hus.osaka-u.ac.jp/Links/bib.html7https://web.archive.org/web/20021021185248/http://isweb43.infoseek.co.jp/school/taka-y02/8https://web.archive.org/web/20021022054354/http://www.geocities.co.jp/WallStreet/4716/index.html9https://web.archive.org/web/20011129085416/http://www.geocities.co.jp/WallStreet/4716/symblicinteraction.htm