Economic sociologists agree that economic rationality is constructed and that morality and economic interests intersect. Yet we know little about how people organize economic beliefs or judge the morality of markets. We use Relational Class Analysis to identify three subsets of respondents whose members construe economic markets in distinct ways. Subsamples display more structure than the full sample in associations among attitudes, and between attitudes and sociodemographic predictors. The economically advantaged favor market solutions in each subset, but religious and political identities, respectively, predict pro-market views uniquely in subsamples that construe markets through a religious or political lens. Results illustrate the value of distinguishing between construals and positions, and of examining population heterogeneity in opinion data. Self-interest drives faith in markets, but only when people construe markets in ways consistent with their religious and political faiths.

Climate change involves human societies in problems of loss: depletion, disappearance, and collapse. The climate changes and changes other things, in specifically destructive ways. What can and should sociology endeavour to know about this particular form of social change? This article outlines the sociology of loss as a project for sociological engagement with climate change, one that breaks out of environmental sociology as the conventional silo of research and bridges to other subfields. I address four interrelated dimensions of loss that climate change presents: the materiality of loss; the politics of loss; knowledge of loss; and practices of loss. Unlike “sustainability”—the more dominant framing in the social sciences of climate change—the sociology of loss examines what does, will, or must disappear rather than what can or should be sustained. Though the sociology of loss requires a confrontation with the melancholia of suffering people and places, it also speaks to new solidarities and positive transformations.

It is well known that criminals, who operate outside the law and the protection of the state, face difficulties in cooperating due both to the requirement of secrecy and a deficit of trust. For cybercriminals the anonymity of the Internet creates further challenges, making it even more difficult to assess trustworthiness and enforce agreements. Yet, contrary to expectations, collaboration among cybercriminals is prevalent, and a sophisticated industry has emerged. The purpose of this paper is to address this puzzle in relation to profit-driven cybercrime. It draws on a collection of interviews with former cybercriminals that provide a valuable form of data on micro-level and often secretive interactions. It examines four key mechanisms that lead to improved cooperation: reputation, appearance, performance and enforcement. It also addresses the rarely discussed, and somewhat counterintuitive, role that offline interactions may play in enhancing collective action among cybercriminals.

This article argues that the transition between early-modern and modern organization of empires—especially the administrative outlooks and institutional logics used to govern them—revolved around how moral conflict was viewed within imperial organizations themselves and by metropolitan audiences. Early modern imperial organizations were deeply patrimonial, and hence relied on a style of embedded moral reasoning that distanced and segmented their affairs from the metropole. By contrast, modern empires order what they govern in hierarchies that are nominally objective and whose criteria seem universal. Using a case study of the British Empire’s crisis and transformation at the turn of the 19th century, I argue that modern imperial administration emerged because networks of moral justification, which provided the scaffolding for patrimonial early-modern empire, eroded in the face of “disinterested” metropolitan scrutiny. This scrutiny created an audience for bitter political and moral conflicts among imperial administrators, who then used disembedded moral claims to mobilize support.

The paper addresses the question whether national decision-making has become increasingly interdependent in recent decades, and what role “world models” play in any such trend. These questions are scrutinised by utilising the “Historic Hansard” corpus, which contains all records of the UK Parliament from 1803 to 2005, complemented by other corpora. The results show that references to other countries were most frequent in parliamentary debates very early in the 19th century. However, allusions to other countries have evolved from referencing case examples to referencing policies that are constructed and branded as models. The idea of transferable models caught on particularly strongly from the 1950s onward. The other corpora used for the study confirmed that these changes reflect a global trend. Hence, the post-war era has witnessed a worldwide spread of the idea of model as a precondition for a global proliferation of named models.

The relationship between morality and economy has been muddied in the course of disciplinary specialization. While dominant paradigms in economics abstract from the moral dimension, recent approaches to morality and ethics in anthropology neglect the material economy. E. P. Thompson’s “moral economy” has been an influential bridging concept in recent decades, but recent inflationary usage has highlighted shortcomings. Following an overview of the disciplinary debates, the moral dimension of economic life is illustrated in this paper with reference to work as a value between the late 19th and early 21st centuries in Hungary. Contemporary workfare is explored with local examples. It is shown how discourses of work and fairness are being extended into new ethical registers to justify negative attitudes towards a new category of migrants.

In a status society, such as early modern Europe, the development of the market economy threatened social hierarchies. At a time when religion was the source of power, priests and warriors strove to protect themselves from what was a foreseeable attack going to the very root of their domination, which was jeopardized by the potentialities of the capitalist economy. They therefore developed religious, legal and moral tools to counter capital accumulation and interest-bearing loans in order to break the motor of capitalism. Avarice, one of the Seven Deadly Sins, and usury, which was punished by excommunication, were the moral weapons used to exclude those from the community who hoarded money or who charged, however little, interest on loans. But whereas greed, the disease of market exchange, was considered one of the Seven Deadly Sins, prodigality, which lies at the heart of aristocratic exchange, was considered one of the Seven Heavenly Virtues. Contemporary theatre, with its misers and spendthrifts, is a perfect place to hear echoes of the struggles between the antagonistic values in society, and to follow the way in which individuals reacted to the conflicts that these struggles provoked.

The essay is based on literary works reflecting behaviors that could also be echoed in judicial archives and in texts from writers of the time. It analyses plays from Shakespeare (Timon of Athens, The Merchant of Venice), Ben Jonson (Volpone) and Molière (The Miser).

The article engages in a comparative analysis of efforts to pass international legislation for the conservation of wild birds in turn-of-the-century Europe. Obstacles to this project were not merely incompatible laws already existing in the involved countries, but the different ways of relating economic, moral, and aesthetic evaluations of wildlife to each other. Focusing on the stark differences between German and British approaches to the topic, the article shows how the way these categories were related to each other was a product of the involved practices shaping the experience of the natural environment. As a result of different practices, moral justifications in Britain were one form of argument among many others formulated by conservationists. The logic of discourse was cumulative, comprising of different arguments that were presented as compatible with each other. In Germany, by contrast, conservationists recognized the existence of a variety of arguments for conservation, yet emphasized the incommensurability of these arguments and commonly advanced only one argument as a valid justification. Taking the centrality of the experience of nature into account, the article argues for the expansion of the classical sociology of morality into an ecology of mind.

The Polish Peasant in Europe and America is one of the foundational works of American and world sociology, famous for its innovative qualitative methodology. Its authors proposed new theoretical ideas, including a concept of social causality and a new theory of personality combining a biologistic concept of temperament with a culturalist concept of character. Interpreters of the book still disagree about the extent of each author’s actual contribution to the work and about its scientific status in light of modern sociological theories. This article claims that to understand the book one has to take into account the previous intellectual trajectories of both authors. As a theoretical dialogue between representatives of two contrary approaches, the work may serve as an alternative to the supposed theoretical “convergence” offered two decades later by Talcott Parsons.

Pardons are a well-known form of lawful but extrajudicial power over criminal classifications. They are still in regular use in rule of law regimes around the world. Attainder is the less well-known power to condemn via a legislative rather than a judicial act. Despite their structural similarities, pardon and attainder have exhibited divergent trajectories. One is ubiquitous, the other extinct. Focusing on the divergent trajectories of pardon and attainder during the framing of the U.S. Constitution and thereafter, the article advances an explanation for these phenomena based on asymmetries in the relational facts linking pardon and attainder to other thick moral constructs that constituted the moral system of the framers and their successors. Those facts mattered in their own right, but it was in light of the matrix of founding era moral interpretations that the framers grasped and institutionalized their significance.

This article shows how voluntary social work in late 19th/early 20th century Copenhagen emerged as the result of several creative re-interpretations of the cultural schemas of revivalist Protestantism as urban revivalists faced the social question. Informed by pragmatist cultural sociology, the concept of “collective soteriology” is introduced as a way of analyzing the Protestant reinterpretations in terms of doctrine, ideals of community, and recipes for action. It is shown how Lutheran revivalist ideas at the same time encouraged, constrained, and shaped the voluntary social action undertaken. The paper aims to uncover a sociologically neglected European tradition of civic action, to contribute to the sociology of Protestantism’s influence on civil society, and to develop a theoretical framework for analyzing the role of ideas in non-contentious collective action.