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It is claimed that the actual phrase 'God of the gaps' was invented by Coulson. [11] [12] The term was then used in a 1971 book and a 1978 article, by Richard Bube. He articulated the concept in greater detail in Man come of Age: Bonhoeffer’s Response to the God-of-the-Gaps (1978). Bube attributed modern crises in religious faith in part to ...
In the sociology of science, "Matthew effect" was a term coined by Robert K. Merton and Harriet Anne Zuckerman to describe how, among other things, eminent scientists will often get more credit than a comparatively unknown researcher, even if their work is similar; it also means that credit will usually be given to researchers who are already ...
Mann received a B.A. in modern history in 1963 and a D.Phil. in sociology in 1971 from the University of Oxford. [4] Mann was lecturer in sociology at the University of Essex from 1971 to 1977. He then became reader in Sociology at the London School of Economics and Political Science, from 1977 to 1987. Mann has been a professor of sociology at ...
Gap creationism (also known as ruin-restoration creationism, restoration creationism, or "the Gap Theory") is a form of old Earth creationism that posits that the six-yom creation period, as described in the Book of Genesis, involved six literal 24-hour days (light being "day" and dark "night" as God specified), but that there was a gap of time between two distinct creations in the first and ...
A sociological theory is a supposition that intends to consider, analyze, and/or explain objects of social reality from a sociological perspective, [1]: 14 drawing connections between individual concepts in order to organize and substantiate sociological knowledge.
The Social Construction of Reality: A Treatise in the Sociology of Knowledge (1966) with Thomas Luckmann. New York : Doubleday. The Sacred Canopy: Elements of a Sociological Theory of Religion (1967) A Rumor of Angels: Modern Society and the Rediscovery of the Supernatural (1969) Movement and Revolution (1970) with Richard John Neuhaus
Because of the historical context in which Mannheim wrote, some critics contend that the theory of generations centers on Western ideas and lacks a broader cultural understanding. [3] [4] Others argue that the theory of generations should be global in scope, due to the increasingly globalized nature of contemporary society. [5]
Veblen rejected any theory based on individual action or any theory highlighting any factor of an inner personal motivation. He considered such theories to be "unscientific". This evolution was driven by the human instincts of emulation, predation, workmanship, parental bent, and idle curiosity. Veblen wanted economists to grasp the effects of ...