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- Sales Rank: #1343328 in Books
- Brand: Brand: Cambridge University Press
- Published on: 2009-07-13
- Released on: 2009-09-17
- Original language: English
- Number of items: 1
- Dimensions: 8.98" h x .83" w x 5.98" l, 1.05 pounds
- Binding: Paperback
- 374 pages
- Used Book in Good Condition
Review
"...intellectually worthwhile and entertaining." - Publishers Weekly
"The popular way of treating scandals in the media is partisan or prurient and sensationalist. Ari Adut's book On Scandal cuts in another direction. He is analytical and comparative, showing the conditions under which various kinds of scandals occur or do not occur. Adut's work will illuminate the reader in the advance of sociological understanding. It is both an intellectual pleasure and a pleasure to read. It opens contentious events to the sociological eye with great clarity. The book will make its readers scandal-sophisticates." - Randall Collins, Dorothy Swaine Professor in Sociology, University of Pennsylvania
"Ari Adut tells us better than any scholar before him how scandals work. His case studies of scandals in politics and in art, of sex and of money and of taste, from the U.S., the U.K., and France, all give weight to a study that is sociologically original, subtle, and illuminating." - Michael Schudson, Columbia School of Journalism, author of The Good Citizen
"Historians and journalists have long written about particular scandals but have rarely reflected about scandal in general. In this brilliant and very readable book, Ari Adut subjects scandal to a penetrating sociological gaze, revealing its repeated dynamics and its potent force as an agent of social and cultural change. This is sociology at its most illuminating." - William Sewell, Frank P. Hixon Distinguished Service Professor of Political Science and History Emeritus, University of Chicago
"Scandal has arisen for centuries and has always involved publicizing and stigmatizing moral transgression. In a wide-ranging historical and contemporary analysis, Ari Adut shows, however, that the central offenses around which scandal arises change and vary both dramatically and systematically. Read Adut for shock value if you wish, but read him especially for a major contribution to the analysis of public moral sensibility." - Viviana A. Zelizer, Lloyd Cotsen '50 Professor of Sociology, Princeton University, author of The Purchase of Intimacy
"Historians of nineteenth-century Britain and twentieth-century France and the United States should be provoked, positively, by this thoroughly interdisciplinary treatment of Oscar Wilde's time, French political corruption, Watergate, and Monica Lewinsky."
Journal of Interdisciplinary History, RIR
About the Author
Ari Adut is Assistant Professor of Sociology at the University of Texas at Austin. He holds postgraduate degrees from École des Hautes Études en Sciences Sociales in Paris and the University of Chicago, where he has also taught. His research has received support from the Social Science Research Council and the American Council of Learned Societies.
Most helpful customer reviews
6 of 6 people found the following review helpful.
Penetrating, insightful and a great, vivid read
By Dave Samsa
We often think of morality as a matter of individual conscience. "Doing the right thing," many argue, is something that emanates from deep in the soul of a man or woman. With clinical precision and stylistic verve, Ari Adut shows us that in fact morality is the result of particular social configurations. Against the solipsistic account of morality, we learn in this book that structural, path-dependent, collectivist, strategic, and appearance-related factors determine moral action. Scandals are moral events writ large, and Adut explains how they are the tips of social icebergs that come to full view only after long maneuvers. We also learn that scandals, far from being isolated sensational moments, are emblematic of mores located in matrices of social and historical junctures.
The solipsistic account goes back at least as far back as Kant and the conception of ethics as a matter of individual rationality. Reason can, for him, guide us properly as we navigate moral quandaries such as the Trolley Problem, for example. But if we heed Adut, we see that morals have deep genealogies, as exposed by the efflorescence of scandals. And these are not marginal events: they occur in the most cardinal domains of the human condition: the political realm, intimacy and sex, and the domain of beauty. Moral action is thus, contra Kant, neither free nor fully rational: it depends on a constellation of social factors. The Trolley Problem is thus unanswerable, unless one can carry out a proper analysis of its path and context. Without that, it remains an otiose exercise.
Each chapter provides a case study in which a fascinating moral puzzle is disassembled and illuminated. In the second chapter, we are led through the vivid demimonde of Oscar Wilde. While Victorian morality was quite stringent, homosexuality was widely tolerated sub rosa. Why, then, was Wilde crucified despite being an artistic eminence of the time? With rich historical detail, Adut explains that the concept of social contamination is crucial to our understanding of scandals like Wilde's. His intimate relationship with Lord Douglas eventually came to taint the highest political offices of Britain. Sodomy, male prostitutes, the corruption of the young, and sheer aestheticism all came to a head when Wilde antagonized Queensberry. Against the Habermasian conception of the public sphere as the site of normative, civic deliberation, we see that in fact the management and contestation of appearances dictated the pace towards scandal.
The third chapter takes us from the realm of intimacy to the political world. Adut focuses on the US presidency and its internal contradictions. Again, the question becomes one of why similar potential scandals did not emerge, while Watergate would eventually become a watershed event in American political history. With the skill of a seasoned historian of the American executive branch, Adut traces the notion of presidential vulnerability to the paradoxical nature of the highest office in the land. Before the twentieth century, US presidents were often subordinated to Congress. The rise of American imperialism in the 1900s led to a higher significance of foreign policy, something that enhanced the role of the executive after World War I (one could argue that it begins earlier, with the US taking possession of Cuba and the Philippines). However, Kennedy's adventurism in Vietnam and the morass of the war during LBJ's presidency undermined the office by the time Nixon took power and the Watergate scandal broke out slowly over two years. The waning prestige of political elites, declining dependence on political institutions, and rising transparency all enhanced a scandal-prone culture. Watergate was thus the result of very particular path-dependent logics.
Chapter four provides a fascinating account of another paradox, this time in Europe. French corruption scandals in the 1990s became more common, despite the fact that venality had been tolerated for decades. Why did this occur? Taking us to a different culture with the adroit expertise of a sophisticated tour guide, Adut explains the unique role of the `juges d'instruction' (investigating magistrates) in the French judicial system. Possessing a relatively low status within the civil service, the juges nevertheless had tremendous power to investigate political figures through apparent or real corruption inquiries. These norm or moral entrepreneurs appeared to be moral crusaders, when in reality many were motivated by personal gain and desire to achieve greater collective power. Thus, strategic targeting of leading political figures, including Dominique Strauss-Kahn and even Jacques Chirac, was often successful. But it was enabled by structural conditions such as administrative decentralization, economic liberalization, and political party cohabitation. Nevertheless, other internal logics of scandal led to the decline of the anti-corruption `crusade': a law of diminishing returns, the public cost of scandals, the proactive role of third parties; the decline of impartiality; and the costs of publicity.
DSK's recent sexual shenanigans could have well made it into Adut's fifth chapter. In it, Adut explores why the American public sphere seems to have become increasingly prone to scandals such as the Clinton-Lewinsky ordeal. Some accounts tell us that such scandals are the result of social cohesion geared at repressing immorality and disruptive behaviors. Others point to the puritanism of US culture. Adut begs to differ, and again finds explanations in historical trajectories unique to the societies in question. He discovers another paradoxical gem: the increasing sexual liberalization of the sixties, including the push by feminism, is what allowed for a decline in public modesty regarding sexual matters. This shift in culture made it easier to publicize prurient matters. Adut takes us through the rise and decline of modesty, from Plato's modest stance towards pederasty to Linda Tripp's graphic accusations, with brilliant, stimulating analyses. We are left to wonder what would be Adut's expert take on DSK's travails in a posh New York City hotel, as he stood accused by a lowly African maid.
The lurid and the salacious often mislead us into error, but Adut is not deluded as he penetrates the logic of scandal in the last chapter, on moral disturbances in the art world. With a depth of knowledge reminiscent of Robert Hughes, Adut traces the shock of the new in modern art. The oppositional self-identity of modernism cannot be understood without the contextualization of the social roles of artists, patrons, curators, and critics in 19th century France. Impressionism, in particular the work of Manet, was the crucial event in provoking the Salon, which had tightly regulated art mores until then. `Le Dejeuner sur L'herbe' of 1863, as well as other works like `Olympia', which portrayed the world of the meretricious in a matter-of-fact way, broke new ground by challenging ossified institutional authorities. Without this period, the work of Ernst, Picasso, and even de Kooning and the abstract expressionism of Pollock could not have been possible. Still, Adut is aware that different schools of art vied for respect with each other, often deploying moralistic language even in the cause of amoralism in art. Far from being merely a move away from ethics, modern art involves moral battles undertaken by different camps for strategic purposes. We thus come to be skeptical of the artistic or pecuniary intentions of those like Damien Hirst of Jeff Koons, who have become moral entrepreneurs of a different sort.
Adut's work shows us that it is possible to explain morality from a non-normative perspective. This is a much-needed corrective to some areas of social science, which treat the public sphere in explicitly or implicitly moral terms. Political philosophy, for instance, has a long tradition of equating civic participation and public spiritedness with moral virtue. It is a long line that can be traced to Plato's normative account of deliberation, Aristotle's dialectics, and even in putatively amoral thinkers like Machiavelli, who nevertheless smuggle the idea of civic virtue into their political `science.' Even social theory, such as the later work of Habermas, makes this error. If we read Machiavelli correctly, we see that political and public life is in the realm of appearances and aesthetic action in particular historical junctures. Adut disabuses us of the Habermasian illusion by placing emphasis on context, collective contestation, and path-dependency. It would be interesting to see if his model applies to cases that are not Western, non-modern, and are not located in liberal democratic societies like France, the US and the UK. Sex scandals in Japan, the toleration of political corruption in Latin America, the status of homosexuality in Southern Africa, and religious or artistic intolerance in the Middle East would be fascinating case studies for Adut's incisive theoretical scalpel.
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