How can we better understand the past, present and future of Social Action through Music (SATM)? This ground-breaking book examines the development of the Red de Escuelas de Música de Medellín (the Network of Music Schools of Medellín), a network of 27 schools founded in Colombia’s second city in 1996 as a response to its reputation as the most dangerous city on Earth. Inspired by El Sistema, the foundational Venezuelan music education program, the Red is nonetheless markedly different: its history is one of multiple reinventions and a continual search to improve its educational offering and better realise its social goals. Its internal reflections and attempts at transformation shed valuable light on the past, present, and future of SATM. Based on a year of intensive fieldwork in Colombia and written by Geoffrey Baker, the author of El Sistema: Orchestrating Venezuela’s Youth (2014), this important volume offers fresh insights on SATM and its evolution both in scholarship and in practice. It will be of interest to a very varied readership: employees and leaders of SATM programs; music educators; funders and policy-makers; and students and scholars of SATM, music education, ethnomusicology, and other related fields.

It is somewhat surprising to find out how little serious theorizing there is in philosophy (and in social psychology as well as sociology) on the nature of social actions or joint act. hons in the sense of actions performed together by several agents. Actions performed by single agents have been extensively discussed both in philosophy and in psycho~ogy. There is, ac cordingly, a booming field called action theory in philosophy but it has so far strongly concentrated on actions performed by single agents only. We of course should not forget game theory, a discipline that systematically studies the strategic interac tion between several rational agents. Yet this important theory, besides being restricted to strongly rational acting, fails to study properly several central problems related to the concep tual nature of social action. Thus, it does not adequately clarify and classify the various types of joint action (except perhaps from the point of view of the agents' utilities). This book presents a systematic theory of social action. Because of its reliance on so-called purposive causation and generation it is called the purposive-causal theory. This work also discusses several problems related to the topic of social action, for instance that of how to create from this perspective the most central concepts needed by social psychology and soci ology. While quite a lot of ground is covered in the book, many important questions have been left unanswered and many others unasked as well.

The Explanation of Social Action is a sustained critique of the conventional understanding of what it means to "explain" something in the social sciences. It makes the strong argument that the traditional understanding involves asking questions that have no clear foundation and provoke an unnecessary tension between lay and expert vocabularies. Drawing on the history and philosophy of the social sciences, John Levi Martin exposes the root of the problem as an attempt to counterpose two radically different types of answers to the question of why someone did a certain thing: first person and third person responses. The tendency is epitomized by attempts to explain human action in "causal" terms. This "causality" has little to do with reality and instead involves the creation and validation of abstract statements that almost no social scientist would defend literally. This substitution of analysts' imaginations over actors' realities results from an intellectual history wherein social scientists began to distrust the self-understanding of actors in favor of fundamentally anti-democratic epistemologies. These were rooted most defensibly in a general understanding of an epistemic hiatus in social knowledge and least defensibly in the importation of practices of truth production from the hierarchical setting of institutions for the insane. Martin, instead of assuming that there is something fundamentally arbitrary about the cognitive schemes of actors, focuses on the nature of judgment. This implies the need for a social aesthetics, an understanding of the process whereby actors intuit intersubjectively valid qualities of complex social objects. In this thought-provoking and ambitious book, John Levi Martin argues that the most promising way forward to such a science of social aesthetics will involve a rigorous field theory.

The Myth of Social Action, first published in 1996, is a powerful critique of the sociology of the time and a call to reject the prevailing orthodoxy. Arguing that sociological theory had lost its way, Colin Campbell mounts a case for a new 'dynamic interpretivism' a perspective on human conduct which is more inkeeping with the spirit of traditional Weberian action theory. Discussing and dismissing one by one the main arguments of those who reject individualistic action theory, he demonstrates that this has been wrongly rejected in favour of the interactional, social situationalist approach now dominating sociological thought.

Social action is central to social thought. This centrality reflects the overwhelming causal significance of action for social life, the centrality of action to any account of social phenomena, and the fact that conventions and normativity are features of human activity. This book provides philosophical analyses of fundamental categories of human social action, including cooperative action, conventional action, social norm governed action, and the actions of the occupants of organizational roles. A distinctive feature of the book is that it applies these theories of social action categories to some important moral issues that arise in social contexts such as the collective responsibility for environmental pollution, humanitarian intervention, and dealing with the rights of minority groups. Avoiding both the excessively atomistic individualism of rational choice theorists and implausible collectivist assumptions, this important book will be widely read by philosophers of the social sciences, political scientists and sociologists.

From Thought to Action: Developing a Social Justice Orientation empowers readers to successfully navigate their individual social justice journeys and channel their increased consciousness into activism. The book provides robust historic, cultural, and social context for social justice work, assists readers in managing the discomfort that often accompanies raised consciousness, and offers step-by-step instructions for initiating social justice campaigns and projects. The

The chapters in this edited volume explore the sociolinguistic implications of orthographic and scriptural practices in a diverse range of communicative contexts, ranging from schoolrooms to internet discussion boards. The focus is on the way that scriptural practices both index and constitute social hierarchies, identities and relationships and in some cases, become the focus for public language ideological debates. Capitalizing on the now robust body of literature on orthographic choice and debate in sociolinguistics and anthropological linguistics, the volume addresses a number of cross-cutting themes that connect orthographic practices to areas of contemporary interest in sociolinguistics and linguistic anthropology. These themes include: the different social implications of self vs. other representation and the permeability of the personal/social and the public/private; how scriptural practices ("inscription") serve as sites for social discipline; the historical and intertextual frameworks for the meaning potentials of orthographic choice (relating to issues of genre and style); and writing as a broader semiotic field: the visual and esthetic dimensions of texts and metalinguistic "play" in spelling and its ambiguous implications for writer stance.