Respectable Drinkers, Sensible Drinking, Serious Leisure: Single-Malt Whisky Enthusiasts and the Moral Panic of Irresponsible Others

In the public discourse of policy-makers and journalists, drinkers of (excessive) alcohol are portrayed either as irresponsible, immoral deviants or as gullible victims. In other words, the public discourse engenders a moral panic about alcohol-crazed individuals, who become what Cohen [1972. Folk devil and moral panics. London: Routledge] identifies as folk devils: the Other, abusing alcohol to create anti-social disorder. However, alcohol-drinking was, is and continues to be an everyday practice in the leisure lives of the majority of people in the UK. In this research article, I want to explore the serious leisure of whisky-tasting to provide a counter to the myth of the alcohol-drinker as folk devil, to try to construct a new public discourse of sensible drinking. I will draw on ethnographic work at whisky-tastings alongside interviews and analysis of on-line discourses. I show that participation in whisky-tasting events creates a safe space in which excessive amounts of alcohol are consumed, yet the norms of the particular habitus ensure that such drinking never leads to misbehaviour. In doing so, however, I will note that the respectability of whisky-drinking is associated with its masculine, white, privileged habitus – the folk devil becomes someone else, someone Other

Dreaming of drams: Authenticity in Scottish whisky tourism as an expression of unresolved Habermasian rationalities

In this paper, the production of whisky tourism at both independently owned and corporately owned distilleries in Scotland is explored by focusing on four examples (Arran, Glengoyne, Glenturret and Bruichladdich). In particular, claims of authenticity and Scottishness of Scottish whiskies through commercial materials, case studies, website-forum discussions and 'independent' writing about such whisky are analysed. It is argued that the globalisation and commodification of whisky and whisky tourism, and the communicative backlash to these trends typified by the search for authenticity, is representative of a Habermasian struggle between two irreconcilable rationalities. This paper will demonstrate that the meaning and purpose of leisure can be understood through such explorations of the tension between the instrumentality of commodification and the freedom of individuals to locate their own leisure lives in the lifeworld that remains. © 2011 Taylor & Francis

The Strange and Spooky Battle over Bats and Black Dresses: The Commodification of Whitby Goth Weekend and the Loss of a Subculture

From counterculture to subculture to the ubiquity of every black-clad wannabe vampire hanging around the centre of Western cities, Goth has transcended a musical style to become a part of everyday leisure and popular culture. The music’s cultural terrain has been extensively mapped in the first decade of this century. In this article, we examine the phenomenon of the Whitby Goth Weekend, a modern Goth music festival, which has contributed to (and has been altered by) the heritage-tourism marketing of Whitby as the holiday resort of Dracula (the place where Bram Stoker imagined the Vampire Count arriving one dark and stormy night). We examine marketing literature and websites that sell Whitby as a spooky town, and suggest that this strategy has driven the success of the Goth festival. We explore the development of the festival and the politics of its ownership, and its increasing visibility as a mainstream tourist destination for those who want to dress up for the weekend. By interviewing Goths from the north of England, we suggest that the mainstreaming of the festival has led to it becoming less attractive to those more established, older Goths who see the subculture’s authenticity as being rooted in the post-punk era, and who believe that Goth subculture should be something one lives full-time

'A habitual disposition to the good': on reason, virtue and realism

Amidst the crisis of instrumental reason, a number of contemporary political philosophers including Jürgen Habermas have sought to rescue the project of a reasonable humanism from the twin threats of religious fundamentalism and secular naturalism. In his recent work, Habermas defends a post-metaphysical politics that aims to protect rationality against encroachment while also accommodating religious faith within the public sphere. This paper contends that Habermas’ post-metaphysical project fails to provide a robust alternative either to the double challenge of secular naturalism and religious fundamentalism or to the ruthless instrumentalism that underpins capitalism. By contrast with Habermas and also with the ‘new realism’ of contemporary political philosophers such as Raymond Geuss or Bernard Williams, realism in the tradition of Plato and Aristotle can defend reason against instrumental rationality and blind belief by integrating it with habit, feeling and even faith. Such metaphysical–political realism can help develop a politics of virtue that goes beyond communitarian thinking by emphasising plural modes of association (not merely ‘community’), substantive ties of sympathy and the importance of pursuing goodness and mutual flourishing

Reconciling credibility and accountability: how expert bodies achieve credibility through accountability processes

Arguments about the legitimate role of expert bodies in Europe often centre on the following question: Does their independence help to make policies credible or should they be made democratically accountable to principals and stakeholders? This article claims this is a false dichotomy. It does so by arguing theoretically that credibility can be achieved through accountability processes. Then, drawing on exemplary case studies, this article identifies distinctive accountability processes for ensuring credibility: revisable competencies, deliberation over institutional design, and engagement in public justification. Credibility and accountability are thus not conflicting, but co-constitutive aims of delegation to expert bodies. The analysis provides European policy makers and others with a guide for thinking beyond the contrast between ‘democratic accountability’ and ‘independent credibility’

Remarks on the Concept of Critique in Habermasian Thought

The main purpose of this paper is to examine the concept of critique in Habermasian thought. Given that the concept of critique is a central theoretical category in the work of the Frankfurt School, it comes as a surprise that little in the way of a systematic account which sheds light on the multifaceted meanings of the concept of critique in Habermas’s oeuvre can be found in the literature. This paper aims to fill this gap by exploring the various meanings that Habermas attributes to the concept of critique in 10 key thematic areas of his writings: (1) the public sphere, (2) knowledge, (3) language, (4) morality, (5) ethics, (6) evolution, (7) legitimation, (8) democracy, (9) religion, and (10) modernity. On the basis of a detailed analysis of Habermas’s multifaceted concerns with the nature and function of critique, the study seeks to demonstrate that the concept of critique can be considered not only as a constitutive element but also as a normative cornerstone of Habermasian thought. The paper draws to a close by reflecting on some of the limitations of Habermas’s conception of critique, arguing that in order to be truly critical in the Habermasian sense we need to turn the subject of critique into an object of critique

The moral muteness of managers: an Anglo-American phenomenon? German and British managers and their moral reasoning about environmental sustainability in business

Several studies in the Anglo-American context have indicated that managers present themselves as morally neutral employees who act only in the best interest of the company by employing objective skills. The reluctance of managers to use moral arguments in business is further accentuated in the now common argument presented as a neutral fact that the company must always prioritise shareholder value. These and other commercial aims are seen as an objective reality in business, whilst questions about sustainability, environmental problems or fair trade are seen as emotional or moral ones; a phenomenon described as ‘moral muteness’. This research explores whether this ‘moral muteness’ is an Anglo-American phenomenon and/or whether managers in other countries - in this case Germany - might express themselves in a different way. The focus is on moral arguments around environmental sustainability and the implications of this study for cross-cultural management. This article is based on a qualitative, comparative cross-cultural study of British and German managers in the Food Retail and Energy Sectors. In line with the studies mentioned above, British managers placed a strong emphasis on their moral neutrality. In contrast, German managers tended to use moral arguments when discussing corporate greening, often giving such arguments more weight than financial arguments. Overall, the study suggests that the ‘moral muteness’ of managers is a British phenomenon and quite distinct from the German approach. The article ends in a short exploration of how this understanding can help managers better manage people, organisations and change across cultures

Hegel and global politics: communitarianism or cosmopolitanism?

This article discusses Hegel’s views on global politics by relating them to the ‘communitarianism versus cosmopolitanism’ debate. I distinguish between three different theoretical positions and three different readings of Hegel, which I associate with the notions of ‘communitarianism,’ ‘strong cosmopolitanism’ and ‘weak cosmopolitanism’ respectively. Contrary to a commonly held view that Hegel is not a cosmopolitan thinker at all, in any sense of the term, I argue that he is best thought of as a weak cosmopolitan thinker rather than a communitarian or a strong cosmopolitan advocate of the idea of a world-state. In passing, the article refers to the relationship which exists between Hegel’s ideas and those of three Twentieth Century theorists who might be associated with these theoretical positions and these different readings of Hegel, namely, Carl Schmitt, Alexandre Kojève and Jurgen Habermas. The article also refers to the methodological problems which are confronted by readers of Hegel’s writings who wish to apply his ideas to the problems of global politics today. Here I refer to a distinction which I have made elsewhere between different kinds of reading, namely the interpretation, appropriation and the reconstruction of texts, which is especially relevant for readers of the works of Hegel

Sociology and postcolonialism: another 'missing' revolution?

Sociology is usually represented as having emerged alongside European modernity. The latter is frequently understood as sociology's special object with sociology itself a distinctively modern form of explanation. The period of sociology's disciplinary formation was also the heyday of European colonialism, yet the colonial relationship did not figure in the development of sociological understandings. While the recent emergence of postcolonialism appears to have initiated a reconsideration of understandings of modernity, with the development of theories of multiple modernities, I suggest that this engagement is more an attempt at recuperating the transformative aspect of postcolonialism than engaging with its critiques. In setting out the challenge of postcolonialism to dominant sociological accounts, I also address `missing feminist/queer revolutions', suggesting that by engaging with postcolonialism there is the potential to transform sociological understandings by opening up a dialogue beyond the simple pluralism of identity claims