Sociologists generate idology instead of knowledge - particularly where women are concerned. By starting with the theoretical formulations of their discipline and then interpreting people's activities as expressions of those ideas, sociologists both participate in and perpetuate society's traditional power relations. So argues Dorothy E. Smith in this provocative study of her own discipline and its relationship to women's lives. While acknowledging that social science is ideological, Smith argues that for sociologists idology affects methods of inquiry and transforms what actually happens in people's lives into a formalized picture that lacks subjectiveness. She explicates the need for an alternative sociology that better explores everyday experience, suggesting a Marxist materialist ideology, and emphasizing that ideology is not content but practice. Smith is especially concerned with the application of sociological ideology to the human service bureaucracy and the way institutions of mental health reconstruct women's lives. She provides meticulous accounts of the ways in with police reports, governments statistics, hospital records, and psychiatric files and ideologically interpreted, transforming a person's life history in the process. In a reveatory chapter on biographer Quentin Bell's exploration of Virginia Woolf's suicide, Smith demonstrates once again how the professional who claims to report an event acurrately also shapes it. Highly critical of current sociological practice, she also hopes that alternative appraoches will change the discipline.

Beginning with women's experience, the author examines the field's actual practices of reasoning and conceptualization. She argues that standard sociological methods of inquiry make use of ideological practices, transforming the actualities of people's lives into a formalized picture lacking subjects and subjectivity. The method of Smith recommends anchors a Marxist materialism, based in people's activities, to a woman's stand-point based in experience. She uses this method in a radically original way to explore ideology and objectified knowledge as the conceptual practices of ruling. Smith is equally concerned with the application of sociological ideology to the human service bureacracy and the way institutions of mental health reconstruct women's lives. She provides meticulous accounts of the ways in which police reports, government statistics, hospital records, and pschiatric files are ideologically interpreted, transforming a person's life history in the process. In a revelatory chapter on the biographer Quentin Bell's account of Virginia Woolf's suicide, the author demonstrates how the text implicates the reader in the objectification of Woolf's "psychiatric problems." Highly critical of current sociological practices, The Conceptual Practices of Power both recommends and exemplifies the alternative approach that Smith presented in her earlier work, That Everyday World as Problematic, also published by Northeastern University Press.

Rather than view social inequality as a problem for marginalized populations, Power and Everyday Practices turns the spotlight on the ways power and privilege are produced and reproduced in our everyday worlds

In spite of the double burden of racial and gender discrimination, African-American women have developed a rich intellectual tradition that is not widely known. In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. The result is a superbly crafted book that provides the first synthetic overview of Black feminist thought.

This textbook provides a coherent and comprehensive account of the different frameworks for understanding power which have been advanced within the social sciences. Though looking back to the classical literature on power with special emphasis on Machiavelli and Hobbes, the book concentrates on the modern analysis of power - from both British and American social and political theorists, and from German Critical Theory and French theorists such as Foucault - and develops upon its theory and its application. Not only does the book provide an overview of the various frameworks of power advanced by these and other influential thinkers, but it also develops a new synthesis based on important work in both the sociology of science and the sociology of organizations. This approach is then applied to key questions in the comparative historical sociology of the emergence of the modern state.

This new introduction to the sociology of gender and sexuality provides fresh insight into our rapidly changing attitudes towards sex and our understanding of masculine and feminine identities, relating the study of gender and sexuality to recent research and theory, and wider social concerns throughout the world.

Prejudice is often not a conscious attitude: because of ingrained habits in relating to the world, one may act in prejudiced ways toward others without explicitly understanding the meaning of one’s actions. Similarly, one may know how to do certain things, like ride a bicycle, without being able to articulate in words what that knowledge is. These are examples of what Alexis Shotwell discusses in Knowing Otherwise as phenomena of “implicit understanding.” Presenting a systematic analysis of this concept, she highlights how this kind of understanding may be used to ground positive political and social change, such as combating racism in its less overt and more deep-rooted forms. Shotwell begins by distinguishing four basic types of implicit understanding: nonpropositional, skill-based, or practical knowledge; embodied knowledge; potentially propositional knowledge; and affective knowledge. She then develops the notion of a racialized and gendered “common sense,” drawing on Gramsci and critical race theorists, and clarifies the idea of embodied knowledge by showing how it operates in the realm of aesthetics. She also examines the role that both negative affects, like shame, and positive affects, like sympathy, can play in moving us away from racism and toward political solidarity and social justice. Finally, Shotwell looks at the politicized experience of one’s body in feminist and transgender theories of liberation in order to elucidate the role of situated sensuous knowledge in bringing about social change and political transformation.

Social Theory: Its Origins, History, and Contemporary Relevance analyzes the tradition of social theory in terms of its origins and changes in kind of societies. Rossides provides a full discussion of the sociohistorical environments that generated Western social theory with a focus on the contemporary modern world. While employing a sociology of knowledge approach that identifies theories as aristocratic versus democratic, liberal versus socialist and also liberal feminist versus radical feminist; it attempts to construct a scientific, unified social theory in the West. Additionally, it also features African American theory, American culture studies, political and legal philosophy, and environmental theory.

The second edition of the Handbook of Feminist Research: Theory and Praxis, presents both a theoretical and practical approach to conducting social science research on, for, and about women. The Handbook enables readers to develop an understanding of feminist research by introducing a range of feminist epistemologies, methodologies, and methods that have had a significant impact on feminist research practice and women's studies scholarship. The Handbook continues to provide a set of clearly defined research concepts that are devoid of as much technical language as possible. It continues to engage readers with cutting edge debates in the field as well as the practical applications and issues for those whose research affects social policy and social change. It also expands on the wealth of interdisciplinary understanding of feminist research praxis that is grounded in a tight link between epistemology, methodology and method. The second edition of this Handbook will provide researchers with the tools for excavating subjugated knowledge on women's lives and the lives of other marginalized groups with the goals of empowerment and social change.

Southern Theory presents the case for a radical re-thinking of social science and its relationships to knowledge, power and democracy on a world scale. Mainstream social science pictures the world as understood by the educated and affluent in Europe and North America. From Weber and Keynes to Friedman and Foucault, theorists from the global North dominate the imagination of social scientists, and the reading lists of students, all over the world. For most of modern history, the majority world has served social science only as a data mine. Yet the global South does produce knowledge and understanding of society. Through vivid accounts of critics and theorists, Raewyn Connell shows how social theory from the world periphery has power and relevance for understanding our changing world from al-Afghani at the dawn of modern social science, to Raul Prebisch in industrialising Latin America, Ali Shariati in revolutionary Iran, Paulin Hountondji in post-colonial Benin, Veena Das and Ashis Nandy in contemporary India, and many others. With clarity and verve, Southern Theory introduces readers to texts, ideas and debates that have emerged from Australia's Indigenous people, from Africa, Latin America, south and south-west Asia. It deals with modernisation, gender, race, class, cultural domination, neoliberalism, violence, trade, religion, identity, land, and the structure of knowledge itself. Southern Theory shows how this tremendous resource has been disregarded by mainstream social science. It explores the challenges of doing theory in the periphery, and considers the role Southern perspectives should have in a globally connected system of knowledge. Southern Theory draws on sociology, anthropology, history, psychology, economics, philosophy and cultural studies, with wide-ranging implications for social science in the 21st century.