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• W2108626588 abstract "This essay is a response to Jasper’s essay “Climbing the Scheff Ladder.” Thank you, Jim Jasper, for your generous comments (Jasper, 2011). I find them useful because they suggest some new issues. For brevity, I will consider only one of them. You noted a difference between two images. There may be a tension in Scheff’s work between the idea that we can leap back and forth between parts and wholes and the image that we need to climb (or descend) a ladder to get from one to the other. The idea of moving rapidly back and forth between parts and wholes is the briefest and, therefore, the most abstract version of the method. The image of the part/whole ladder is less abstract, suggesting a set of steps (smaller leaps) between the least parts and the largest wholes. Your comments suggest, correctly, that the idea of the ladder needs to be explained in more detail, since it is more complex. It seems to me that Goffman’s examples are not the best vehicle for explaining the ladder idea, since they are mostly at the individual and interpersonal, moment-by-moment level. It is not a big help, either, that they are often hypothetical or fictional, rather than factual. What kind of material would be better? Freud’s writing, both his professional work and his personal letters (e.g., as organized by Billig [1999]), would at least be factual data. The transcriptions of therapy sessions by Lewis (1971) or Retzinger’s (1991) marital quarrels would be hour-long, factual, and systematic. But these data all concern a fairly narrow slice of social life, centered around only one level of interpersonal relations and one particular type of social interaction. One of Jasper’s references to my earlier work (Scheff, 1994) touches on instances that imply a larger sweep of social life, the entire corpus of Hitler’s speeches and writing. A dynamic version would be to include the media responses to his output, allowing a view of the gradual absorption of Hitler’s ideas into German society as a whole in the years before he came to power and afterward as well. Still broader would be the work on etiquette manuals and education instructions by Elias (2000) that involves data over the course of 500 years in five different societies. These data might generate the naming of many steps. For example, Elias tends to note only the similarities between the five cultures; a close inspection might also show some differences. Perhaps we could learn how and why German culture placed more emphasis on Obrigkeit (blind obedience) than did the other four societies. As is usually the case with insightful critiques, Jasper’s comments have helped open up new vistas." @default.
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• W2108626588 date "2011-08-08" @default.
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• W2108626588 title "Response to Jasper" @default.
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• W2108626588 doi "https://doi.org/10.1111/j.1573-7861.2011.01271.x" @default.
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