Sociological Imagination Definition - Report Example

Sociological Imagination Renowned American sociological theorists and thinker of twentieth century C. Wright Mills has presented the concept of sociological imagination in his work in 1959. The main theme of Mill’s theoretical framework is this that individuals should imagine and envision the social transformation, taking place in their environment, in the pretext of their socio-political history, which would be highly beneficial for them in respect of understanding the developments being made around them in future years to come. Social imagination, according to Mills, is the capacity to shift from one perspective to another; the capacity to range from the most impersonal and remote transformations to the most intimate features of the human self – and to see the relations between the two of them. (1959: 9) The theorist is of the view that social change is an inevitable phenomenon that takes place in all human societies of the globe at large from the most primitive to the most modern ones. This social change, according to the theorist, may be the outcome of some immediate incident or catastrophe as well as the historical background of the society where the change is going to come about. Such transformation can alter the entire social environment including the prevailing social norms and traditions existing within a social set up. Mills believed that the persons need to have an understanding of the history of their society to understand the society, and themselves in it, and through this determine what their moral values are. (Quoted in members.ozemail.com.au) Hence, the latest or upcoming change can be estimated by looking into the traits and characteristics of transformations took place in the society in past. Since social change is inevitable in every culture and civilization and has been in vogue for centuries everywhere in the world, it vehemently revolutionizes professional, domestic, cultural and religious milieu. Though the pace, causes and consequences of such cultural transformations may be divergent in nature, scope and exposure, yet these are sure to pave the way towards adaptation of new ways, style and approaches in their wake. It sometimes happens that one single event or incident may bring revolutionary changes in social establishment. For instance, wars and hostilities inflicted by the big powers upon the weak countries deteriorate the very foundations of the vanquished states; as the lust of the western countries to capture the wealth and territories of the financially rich but strategically weak countries of Asia and Africa cemented the concept of colonialism and imperialism in Asia and Africa from 16th century onward. Similarly, the horrible great wars fought between the European powers during the first half of twentieth century brought tremendous changes in geographical, cultural, social and economic scenario of the entire globe; the great recession of 1930s is a moot in point. Social change should not be regarded as the destructive one in nature; nor is it true that the effects of social change are mere negative altogether. On the contrary, change is actually the amalgamation of good and evil. The European occupation and domination over Asian and African states brought industrial progress and technological advancements in these countries, and improved their lot in all fields of life. The developments occurred in the backward societies could take many more decades provided the western powers had not invaded in these states. In the same way, these transformations altered everyday activities of the people en mass, where no community could escape the impacts and affects of the social changes. It has aptly been observed that illiterate, religious and agricultural sectors often strictly resist social change, and sonorously oppose the measures that are either beyond their comprehension or apparently look challenging their traditions or beliefs. For instance, when tractor was introduced in south Asian states by the mid of 20th century, they burnt the large number of the then recently imported time consuming and fast moving machinery by declaring it as an instrument that is really a symbol of western culture and could jeopardize their traditional methods of harvesting the crops. In the same way, the Hindu religious fanatics of India declared telephone as a curse for their culture. Hence, lack of vision and exposure as well as working in isolation by neglecting the changes being made in society keeps the individuals confined to their specific circle and cycle of life. Such category of individuals is the last stratum of society to take advantages of the latest developments man has invented and made to make life easy, comfortable and fast. The collective change in society is sure to affect individual life of the people. It is therefore the individuals cannot obtain significant achievements while working in isolation. The contemporary technological advancements and invention of computer, internet and other devices have given birth to the idea of getting engaged into financial activities by working in complete loneliness, where an imperative proportion of the individuals have least communication and interaction with the people. But it has dragged the people far from understanding the core concept of the factors bringing change in their personal life. Being the social animal, man basic necessities can be attained by entering into continuous interaction with the fellow-beings; otherwise, the canvas of their imagination will remain narrow and constricted one. A regular interaction will be highly supportive for the individuals in respect of sharing and exchanging the ideas that come into their minds during the process of thinking, brooding and contemplating in aloofness even. With such understanding the individual could then engage in the public issues of the society, rather than living an isolated life.  By such engagement he could then address the troubles of his life, which are caused by the society. (Quoted in members.ozemail.com.au) Since the western powers have turned the Asian and African countries as their colonies, these powers are applying almost the same in order to keep their ‘old slaves’ under their strong influence. The political, social and economic policies made by the political governments of third world states are actually the outcome of instructions and dictations issued by the big powers in order to fry their own fish and sell their own products to enhance the volume of their economy. Political colonies are freed; new and less visible forms of imperialism installed. Revolutions occur; people feel the intimate grip of new kinds of authority. Totalitarian societies rise, and are smashed to bits - or succeed fabulously. After two centuries of ascendancy, capitalism is shown up as only one way to make society into an industrial apparatus. (Mills, 1959: 21) If the people belonging to third world countries remain busy in local-leveled trivial matters, and isolate themselves from the global scenario, they would be unable to break the chains of status quo, and consequently, they will be ruled by their western masters forever. Thus, comprehending of the nature and magnitude of social change requires both the historical perspectives and individual actions and reactions performed in response to some specific event took place within the social establishment. The philosophical thoughtfulness, articulated by C. Wright Mills’ can be explained by taking the example of marathon race. In the marathon race, every individual keeps an eye on the target on the one hand, and observes the pace, passion and ambition of his competitors on the other. It provides them with the information regarding the energy and speed of the fellow-beings, and consequently force them run amuck in order to keep themselves with the flow in the race. On the contrary, if an individual is running in his own track in isolation, he would have no idea regarding the turns and hurdles that appear time and again during the long and lengthy marathon race. Similarly, if an man is leading his life according to the values and norms he was taught, he would be unable to acknowledge the alterations have been taking place in his cultural scenario. Renowned entrepreneur of contemporary times i.e. bill Gates submits to state that the method of gathering, managing and applying information determines whether one will win or lose. (1999:1). To conclude, it becomes evident that Mills’ theory of sociological Imagination contains vastness and enormity in its wide scope. It invites the individuals step forward and to add their share in the development schemes and programs by working in congregation and as the member of a team rather remaining cut-off from the society. The nations which shrink their relations to few countries only, look standing isolated in the international scenario, and often become victim of the ambitions and adventures of the big powers of the world. BIBLIOGRAPHY: Gates, Bill Business @ the Speed of Thought Barnes & Noble new York 1999 1-5 Mills, C Wright, The Sociological Imagination, The Promise, Chapter 1. 1959 2-23 (Retrieved from http://legacy.lclark.edu/~goldman/socimagination.html) Mills, C Wright, The Sociological Imagination 1959 (Retrieved from http://members.ozemail.com.au/~johnthorpe64/Mills.html) Mills, C. Wright, "C. Wright Mills Homepage," edited by Frank W. Elwell, 2001, Retrieved April 27, 2001 http://www/faculty.rsu.edu/~felwell/Theorists/Mills/#Imagination Read More