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Publication THE SOCIAL DRAMA OF WORK(Department of Sociology, University of Kansas, 1976-04-01) Hughes, Everett C.Publication INTERDISCIPLINARY VARIATIONS IN THE PERCEPTION OF POWER: A STUDY IN IDEOLOGY(Department of Sociology, University of Kansas, 1976-04-01) Dickens, David R.; Lacy, Michael G.; Landon, Don; Rucker, BobThere have been marked disagreements in the literature on the structure of power in American society. The authors suggest that this controversy is an artifact of ideological differences between sociologists and political scientists. This hypothesis is tested through the use of a pluralism-elitism scale. Political scientists are found to score toward the pluralistic end of the spectrum, while sociologists are concentrated toward the elitist end, thus providing preliminary support for the hypothesis.Publication THE FUNERALIZATION PROCESS: TOWARD A MODEL OF SOCIAL TIME(Department of Sociology, University of Kansas, 1976-04-01) Unruh, David R.This paper attempts to describe, categorize, and analyze interactions between social actors and the temporal aspects of a specific social occasion. The burial process, as a social occasion, necessitates the coordination and management of social time between individuals, institutions, and the functionaries ofdeath. In the analysis a temporal "model" is constructed whereby interactions between social actors and the temporal components may be categorized. This temporal "model" consists of: temporal awareness, the temporal epoch, temporal allocations, and aspects of temporal management.Publication Mid-American Review of Sociology, Volume 1, Number 1 (SPRING, 1976): Front Matter(Department of Sociology, University of Kansas, 1976-04-01)Publication The Protestant Ethic Thesis: An Internal Critque(Department of Sociology, University of Kansas, 1976-04-01) Sparhawk, Frank J.Max Weber's thesis of a relation between a Protestant ethic and a spirit of capitalism is examined. The Calvinist calling is taken as the central notion of Weber's thesis. Weber fails to demonstrate that the doctrine of the calling would channel the motivational force of religious interests into ascetic, economic activity that could be innovative in the face of traditional patterns ofbehavior. He fails in two ways: (1) he does not demonstrate a strict logical, meaningful relation between these elements; and (2) he does not account for the changing historical dynamics of Calvinism itself. If the configuration of events occurred as Weber argued, then nonreligious factors would be crucial in bringing it about. Yet, such factors take us outside of the framework in which Weber was working and, more seriously, they contest the very basis of his argument: the influence ofreligious forces on the capitalistic spirit.