"The Promise of Sociology" by C. Wright Mills
According to C. Wright Mills, what occurs in any one individual's life is interrelated with society as a whole. The sociological imagination gives us the ability to understand the correlation of one's biography, history, and traditions along with the knowledge of the social and historical impact and/or influence society may have on that person or group of people. Mills' notion compels us to investigate into an individual's biography and lifestyles, and place their findings within the surrounding circumstances in which events occur in order to perceive the whole picture of the society in which the individual lives.
Mills says to ...view middle of the document...
From The Sociological Imagination (1959)
Chapter One: The Promise
Nowadays people often feel that their private lives are a series of traps. They sense that within their everyday worlds, they cannot overcome their troubles, and in this feeling, they are often quite correct. What ordinary people are directly aware of and what they try to do are bounded by the private orbits in which they live; their visions and their powers are limited to the close-up scenes of job, family, neighborhood; in other milieux, they move vicariously and remain spectators. And the more aware they become, however vaguely, of ambitions and of threats which transcend their immediate locales, the more trapped they seem to feel.
Underlying this sense of being trapped are seemingly impersonal changes in the very structure of continent-wide societies. The facts of contemporary history are also facts about the success and the failure of individual men and women. When a society is industrialized, a peasant becomes a worker; a feudal lord is liquidated or becomes a businessman. When classes rise or fall, a person is employed or unemployed; when the rate of investment goes up or down, a person takes new heart or goes broke. When wars happen, an insurance salesperson becomes a rocket launcher; a store clerk, a radar operator; a wife or husband lives alone; a child grows up without a parent. Neither the life of an individual nor the history of a society can be understood without understanding both.
Yet people do not usually define the troubles they endure in terms of historical change and institutional contradiction. The well-being they enjoy, they do not usually impute to the big ups and downs of the societies in which they live. Seldom aware of the intricate connection between the patterns of their own lives and the course of world history, ordinary people do not usually know what this connection means for the kinds of people they are becoming and for the kinds of history-making in which they might take part. They do not possess the quality of mind essential to grasp the interplay of individuals and society, of biography and history, of self and world. They cannot cope with their personal troubles in such ways as to control the structural transformations that usually lie behind them.
Surely it is no wonder. In what period have so many people been so totally exposed at so fast a pace to such earthquakes of change? That Americans have not known such catastrophic changes as have the men and women of other societies is due to historical facts that are now quickly becoming 'merely history.' The history that now affects every individual is world history. Within this scene and this period, in the course of a single generation, one sixth of humankind is transformed from all that is feudal and backward into all that is modern, advanced, and fearful. Political colonies are freed; new and less visible forms of imperialism installed. Revolutions occur; people feel the...