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- W52983595 abstract "A recent paper of mine (Ward I965) drew attention to Levi-Strauss' distinction between the models any people make of their own social system and the models produced by from outside. The former, constructs of the people under study themselves, he calls conscious or 'home-made' models; the latter, unconscious or observers' models (Levi-Strauss I953). Later in the same article I suggested that it is likely that any people possesses more than one kind of homemade model. With reference to a community of Chinese fishermen in the British Colony of Hong Kong, I distinguished at least three kinds of models of Chinese social systems which I believed most of them to subscribe to as part of their collective representations. In the first place there was the ordinary workingmodel, a kind of blue-print, of their immediate community, which I called the 'immediate model'. Secondly, there was their model of what they believe to have been the social system of China as the traditional literati saw it: this, which they regard as the proper Chinese model (to which they know their own community does not completely conform), I called the 'ideological model'. Thirdly, there was a varying number of other models representing the social arrangements of groups of other Chinese, neither literati nor fishermen, with whom they were more or less familiar: members of other dialect groups, farmers, traders, and so forth. These I called 'internal observers' models'. I then argued the value of Levi-Strauss' substitution of the term 'conscious model' for the more usual 'ideal pattern' or 'norm' because it enables us to escape from the philosophical and terminological difficulties inherent in the use of these two terms, and suggested that a further breakdown of the concept of conscious models, such as the one I have just put forward, would have the further merit of enabling us to avoid some of the methodological difficulties inherent in the assumption (commonly though not always explicitly held) that there is always one 'ideal pattern'. I attempted to illustrate the usefulness of my own suggested distinction by employing it to throw light upon a major problem of Chinese sociological history. This topic necessarily led me to concentrate in that paper mainly upon the ideological model-in other words, upon the model that I think the villagers I was discussing believe to have been a model of the proper Chinese social system. In the present paper I wish to examine in more detail the other two kinds of home-made model I postulated-namely, those I labelled 'immediate' and 'internal observers respectively-and their interconnexions with each other and with the ideological model. First, however, it may be useful to clarify the notion of model itself Some recent arguments have given the impression that there is in some quarters an almost" @default.
- W52983595 created "2016-06-24" @default.
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- W52983595 date "1966-06-01" @default.
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- W52983595 title "Sociological Self-Awareness: Some Uses of the Conscious Models" @default.
- W52983595 doi "https://doi.org/10.2307/2796346" @default.
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