View source for Pitirim Sorokin

=Bio=

'''1. Brittanica on Pitrim A Sorokin:'''

“In the history of sociological theory, he is important for distinguishing two kinds of sociocultural systems: “sensate” (empirical, dependent on and encouraging natural sciences) and “ideational” (mystical, anti-intellectual, dependent on authority and faith).”

(https://www.britannica.com/biography/Pitirim-Alexandrovitch-Sorokin) 

More at: [[Sensate, Idealistic and Ideational Cultural-Historical Typology of Pitirim Sorokin]]


'''2. Pavel Krotov:'''

"Pitirim A. Sorokin was born in 1889 in Komi (province in Northern Russia) into a peasant family. During his early childhood he traveled with his father and two brothers earning their living by remodeling and painting rural churches. His strong interest in education, combined with a natural talent and work ethic, soon transformed him into a leading Russian social scientist and famous politician who was at the center of the Russian Revolution in 1917. In 1923, after his banishment by the Bolsheviks, Pitirim Sorokin started a new life in the United States. In less than 10 years the Russian émigré became a world-renowned sociologist and the founder of the Department of Sociology at Harvard University. Over 30 major books were published over a period of 50 years of active intellectual life. His ideas attracted the attention of Albert Einstein and Albert Schweitzer, Herbert Hoover and John F. Kennedy, political activists and yoga followers, military and peace proponents. At the time of his death in 1968 Pitirim Sorokin was one of the leading thinkers of the 20th century."

(http://sorokin.library.usask.ca/about)


'''3. Pitirim Sorokin, excerpt from the autobiography:'''

"Eventfulness has possibly been the most significant feature of my life-adventure. In a span of seventy-three years I have passed through several cultural atmospheres: pastoral-hunter's culture of the Komi; first the agricultural, then the urban culture of Russia and Europe; and, finally, the megalopolitan, technological culture of the United States. Starting my life as a son of a poor itinerant artisan and peasant mother, I have subsequently been a farmhand, itinerant artisan, factory worker, clerk, teacher, conductor of a choir, revolutionary, political prisoner, journalist, student, editor of a metropolitan paper, member of Kerensky's cabinet, an exile, professor at Russian, Czech, and American universities, and a scholar of an international reputation... "

(http://sorokin.library.usask.ca/node/15)

=Discussion=

==SUMMARY OF THE DEVELOPMENT OF SOROKIN'S THOUGHT==

Richard Simpson:

Sorokin's work in English fits nicely into
three periods: 

(1) an early period of miscellaneous
writings, 

(2) sociocultural dynamics and social
criticism, and 

(3) altruism.


His early period began when he came to this
country and ended when he left Minnesota for
Harvard. The broad range of his interests during
these years can be illustrated by listing his books:
Leaves from a Russian Diary, The Sociology of
Revolution, Social Mobility, Contemporary Sociological Theories, Principles of Rural-Urban Sociology, and the Systematic Source Book in Rural
Sociology. Sorokin began this period a disillusioned
former liberal but an adherent of some of the
approaches common in the social science of the
time. Strong traces of behaviorism and Paretanism
appear in his earlier writings of this period,
especially in The Sociology of Revolution. A paramount idea is that human actions are irrationally
determined. In Principles of Rural-Urban Sociology, written toward the end of this period in
1929, the behavioristic emphasis has become less
noticeable and the conservative social values
which are to be strongly featured in Sorokin's
later works begin to appear.

After going to Harvard in 1930, Sorokin began
his monumental study of world civilization which
led to the work for which he is best known, Social
and Cultural Dynamics. This work set the tone
for the condemnation of our Sensate culture which
is prominent in all of Sorokin's writings since 1937.
Sorokin's extensive study convinced him that our
civilization is overly materialistic, disorganized,
and in imminent danger of collapse. He spent the
next dozen years in warning the public of the
danger and seeking a way out.

By the late 1940's he began to see what he felt
was a solution. What is needed urgently, he
decided, is an understanding of the ways in which
altruistic behavior can be fostered. Only by making
men more altruistic can we attack the Sensate
major premise on which our society is foundering.
In 1946 Sorokin established the research center in
altruism, and since 1950 his books have been the
product of this center's program. His interest in
altruism has developed logically from his study of
social and cultural dynamics. He is attacking the
roots of the problems he first raised in the 1930's."

(https://www.suz.uzh.ch/dam/jcr:00000000-36d7-41d4-0000-000064b51e55/simpson_sorokin.pdf)


==EVALUATION AND COMMENT==

Richard Simpson:

"The enormous amount of historical and statistical
material gathered together in Social and Cultural
Dynamics has probably been Sorokin's greatest
contribution to date. He and his assistants did a
more complete and systematic job of classifying
cultural items and tracing their fluctuations than
anyone before or since has attempted. Staggering
numbers of artistic and literary works, legal and
ethical codes, and forms of social relationships
are classified, and their changing proportions of
Sensatism and Ideationalism are graphed. Sorokin
has shown quantitatively, where others have only
argued qualitatively, to what extent fluctuations
in thought patterns parallel fluctuations in other
departments of life. His numerical time charts
should enable historians in the future to delineate
the boundaries of such periods as the Middle Ages
and the Hellenistic Age with a precision never
before possible. 

...


The threefold classification of Sensate, Idealistic,
and Ideational supersystems is open to the same
objections that are raised against all such systems.

Sorokin at times seems to be forcing his data to
make them fit. This is especially true when he
tries to distinguish between Idealistic periods and
Mixed or eclectic ones. The only distinction appears to be based on an evaluation of the Idealistic
type as a sublime, harmonious blend and of the
Mixed type as an unintegrated hash. The criteria
for this distinction are nowhere made exact or
operational. Sorokin nevertheless does not seem
to torture his data to make them fit his pattern
to nearly the same extent as Toynbee, Spengler,
and other global systematizers.

A number of critics have intimated that in
reading the Dynamics the words "good" and "bad"
might profitably be substituted for Ideational and
Sensate. They are not quite correct in this.
Sorokin prefers the Idealistic mentality to either
of the two polar types, since he finds in it a balance
of their best elements and an absence of their
excesses and blind spots. In the Idealistic culture
mentality we have a healthy cultivation of the
whole man; neither his animal needs nor his
capabilities for spiritual striving are neglected.

While Sorokin favors the Idealistic mentality
above all, he seems to prefer the Ideational to the
Sensate. Repeatedly he condemns the contemporary Sensate culture in no uncertain terms.
We are sinking deeper into the "muck of the
sociocultural sewers.""5 Our literature and art are
"physio-dirty," dealing with "rogues, gamins,
ragamuffins, hypocrites, mistresses, profligates ...
prostitutes; the victims of gigantic passions,
unbalanced and abnormal." We try to make our
prisons better than our first-class hotels, thus
favoring criminals over non-criminals. Our literature is "standardized pabulum."18 We are
afflicted with insecurity, unhappiness, empiricism,
music critics, and baseball players." While
Ideational culture is not perfect, those who condemn it are "intellectual lilliputians"20 writing
"tittle-tattle."" Idealistic culture is harmonious;
it requires an intellect far above average ; it is
sublime; it is marvelous.

Throughout the Dynamics and Sorokin's more
recent books one sees condemnations of our present
Sensate culture like those presented above. These
nonscientific elements are not segregated from the
body of the work and labeled as editorials rather
than news; on the contrary, the whole of the
Dynamics is interlarded with asides on the horror
of the twentieth century. Many critics have found
these infusions of sentiment objectionable in a
writer who states that "the task of an investigator
is to indicate the essential characteristics of each
culture, leaving the evaluations to the sense or
nonsense of others." Assuming that Sorokin is
an investigator, he has gone beyond his allotted
task."

(https://www.suz.uzh.ch/dam/jcr:00000000-36d7-41d4-0000-000064b51e55/simpson_sorokin.pdf)



=Publications=

* '''[[Social and Cultural Dynamics]], 4 vols'''

URL = https://archive.org/details/socialculturaldy0001soro 

Fluctuation of forms of art.--v. 2. Fluctuation of systems of truth, ethics, and law.--v. 3. FLuctuation of social relationships, war, and revolution.--v. 4. Basic problems, principles, and methods


* '''Social philosophies of an age of crisis. by Sorokin, Pitirim Aleksandrovich.  A. & C. Black, 1952'''
 
URL = https://archive.org/details/socialphilosophi0000unse
 

* '''The [[Crisis of Our Age]]: the social and cultural outlook'''

URL = https://archive.org/details/crisisofourageso00soro_0 

"Represents in a modified form my public lectures on The twilight of sensate culture given at the Lowell institute in February, 1941. It is based upon four volumes of my Social and cultural dynamics."-
 
 
* '''The reconstruction of humanity'''
 
URL = https://archive.org/details/reconstructionof00soro

=More information=

* a blog entirely dedicated to Sorokin's life and work: https://pitirimsorokin.com/


==About Sorokin==
 
* autobiographical account: '''A long journey'''; the autobiography of Pitirim A. Sorokin, https://archive.org/details/longjourneyautob00soro

* intellectual biography: Johnston, Barry V. 1995. '''Pitirim A. Sorokin: An Intellectual Biography'''. Lawrence Kansas: University Press of Kansas.

* The Pitirim A. Sorokin Collection at the University of Saskatchewan Special Collections is available at http://sorokin.library.usask.ca/about [http://sain.scaa.sk.ca/collections/p-sorokin-fonds finding aid]

==Bibliography==


* '''Rough Dialectics: Sorokin’s Philosophy of Value'''. By Palmer Talbutt Jr (ed.). Rodopi (1998)

URL = https://philpapers.org/rec/TALRDS-3

"This is an exploration in depth of the social theory of the Russian-born thinker Pitirim A. Sorokin, who played a large role in American thought. Sorokin's contributions to theories of culture, social change, modernity, and dialectics are evaluated in this wide-ranging study. The book emphasizes the place of values in the comparative study of civilizations. This volume includes a translation by Lawrence T. Nichols of Sorokin's essay in Russian on Tolstoy as philosopher, as well as a chapter by Nichols on Tolstoy and Sorokin. In this book, Palmer Talbutt, Jr. examines his former teacher, Sorokin, within intellectual, educational, and cultural contexts. The work will be of especial interest to scholars in social philosophy, the philosophy of the social sciences, philosophy of culture, and comparative cultural studies."


'''* Article: PITIRIM A. SOROKIN AND SOCIOLOGICAL THEORY FOR THE TWENTY-FIRST CENTURY. By Barry V. Johnston. Michigan Sociological Review. Vol. 12 (Fall 1998), pp. 1-23''' 

URL = https://www.jstor.org/stable/40969020

"Pitrim A. Sorokin's career culminated in a body of work that linked his study of sociocultural organization and change to the crisis of modernity and a quest for peace. Capping his analysis was the [[Amitological Paradigm]] he developed and tested at the Harvard Research Center in Creative Altruism. This research yielded '''a field tested algorithm for transforming social relationships and improving the human condition'''. Sorokin's works and those of the Center have been largely overlooked in the history and study of altruism and prosocial behavior. The following paper invites a critical re-engagement with these ideas and the man who developed them."


'''* Article: [[Pitirim A. Sorokin’s Contribution to the Theory and Practice of Altruism]]. Emiliana Mangone. European Journal of Social Sciences, 58-1 | 2020, p. 149-175'''
[https://doi.org/10.4000/ress.6497 doi]

URL = https://journals.openedition.org/ress/6497?lang=en

"Absorbed in their routine activities, the social sciences often lose sight of one of their original goals: to reform societies. This is at least what Pitirim A. Sorokin thought: for him, sociology had no reason to exist except as a discipline committed to the service of humanity. This article takes a journey through the Sorokinian concept of altruistic creative love, from its genesis, caused in the late 1930s by the diagnosis of a crisis of our time, to its practical applications, which culminated, fifteen years later, in the proposal of a new science: amitology. A prophetic voice recently forgotten in Europe thus regained its place among the major expressions of altruistic thought of the twentieth century."

[[Category:Bios]]
[[Category:Civilizational Analysis]]