Pierpaolo Donati

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Pierpaolo Donati
Pierpaolo Donati.jpg
Born(1946-09-30)September 30, 1946
Budrio, Italy
Alma mater University of Bologna
University of Essex
Known for Relational sociology
Relational goods
Relational feedbacks
Critical relational realism
Scientific career
Fields Sociology
Social Theory
Social Policy
Ontology
Academic advisors
James A. Davis

Pierpaolo Donati (born September 30, 1946) is an Italian sociologist and philosopher of social science, who is considered one of the main exponents of relational sociology and a prominent thinker in relational theory.

Contents

Biography

Donati was born in Budrio, a small town of medieval origin 17 km from Bologna (Italy). After high school, he enrolled in the faculty of physics at the University of Bologna, but, after two years, he decided to dedicate himself to the study of society and enrolled in the faculty of Political Sciences in the same university, where he got his M.A. degree in 1970. Then he went to the University of Milan to do a research for the National Research Council Italy (CNR) on Italian entrepreneurship. In the years 1974–1978 he attended the summer school of the ECPR at the University of Essex (UK).

In 1980 he became full professor of sociology. In the years 1970–2016 he taught many different subjects in the fields of sociology, social theory, and social policy, in particular sociology of the family, health, citizenship, welfare, social capital, social services. In the same years, he lectured at the universities of Geneva, Gratz, Harvard, Chicago, Paris Sorbonne, Warsaw, Moscow, Navarra. In the years 1995–1998 he served as President of the Italian Sociological Association, [1] and during the mandate 2001–2005 he served as Counsellor and Auditor of the Board of the International Institute of Sociology.

In 1997 he was appointed member of the Pontifical Academy of Social Sciences as Ordinary Academician. [2] He has received the Doctorate Honoris Causa from the Lateran University (Rome) in 2009 [3] and from the Universitat Internacional de Catalunya (Barcelona) in 2017 for his studies on the family and social policy. [4] Acknowledged by the United Nations as IYF PATRON (1994), in 2009 he has received the San Benedetto Prize [5] for the promotion of Life in Europe and in 2015 the Cheryl Frank Memorial Prize [6] for the book The Relational Subject , Cambridge University Press.

Works

Donati’s research started with the idea of building a useful sociology to reform society according to a humanistic perspective. His writings became a long journey of reflections on the vicissitudes of modernity, its institutions, movements and ideologies, up to claiming that modernity dies and a new, after(not post)-modern society is born.

General overview

The intention of Donati’s works was to revise the Parsonian theory on society and modernity. It was about building a good theory of society by avoiding Parsons’ mistakes, notably the one to consider a model of society (the North-American one) as the most advanced (therefore the best) in a supposed evolutionary scale. Donati it was necessary to find also a way out of all forms of neo-functionalism, e.g. J.C. Alexander’s and N. Luhmann’s theories.

For Donati, sociological realism should become critical and relational. Donati’s sociology was from its inception an autonomous version of critical realism. [7] Therefore, Donati departed from Parsons' analytical realism in his ‘Introduzione alla sociologia relazionale [8] ’ (first edition 1983) and subsequently in ‘Teoria relazionale della società [9] ’.

Relational society

Donati's sociology is oriented to show how a relational society is constantly emerging through a morphogenetic process. To him, society is not a space containing relations, but rather the very tissue of relations (society "is relation" and does not "!have relations"). Relations are necessary, while their form is contingent. [10]   That’s why societies can take many different forms. They emerge as a ‘third’ in respect to the agents/actors (the ‘third’ is here understood as the Wechselwirkung according to Georg Simmel).

Any social formation is the emergent effect of reciprocal actions, reiterated over time by social actors/subjects occupying different positions in a societal configuration (system or social network). Society is any social formation generated by virtue of social mechanisms that are relational and reflexive. While the “Relational Subject” is characterized by personal reflexivity (as defined by Margaret Archer), [11] the ‘relational society’ is characterized what Donati calls ‘relational reflexivity’, which is different in kind from the inner reflexivity of the individual. [12]

In other words, each and every society is characterized by a special relation’s form, what Donati calls ‘social molecule’. Modernity has its typical relational form (modern social molecule), and so it is equally for post-modernity (post-modern social molecule). Donati speaks of an after-modern society to indicate a relational society endowed with a new social molecule. The ‘relational society’ is described as a morphogenetic society. [13]

The social relation’s target/goal is to select variations according to the type and degree of relationality that they entail, with a view to producing ‘relational goods’; [14] the means for achieving the goal can be extremely diverse, but they must be such as to allow for the production of relational goods; the after-modern social molecule’s norms promote meta-reflexivity in so far as they involve the search for a non-fungible quality in social relations; the relation’s  guiding distinction is its difference in terms of ‘value’, that is, the relation is evaluated on the basis of the meaningful experience that it can offer in contrast to what can be offered by other types of relations. In a nutshell, for Donati this new social molecule gains ground if and to the extent that the primacy of the adaptive function is replaced by the criterion of the cultural value of social relationality. This is the concrete utopia of the “relational society”, [15] which is meant to be subsidiary to the human being. It is subsidiary if and when it develops the virtuous qualities of the human being through proper social relations, i.e. when it configures relations in order to enhance the positively synergetic relationality (instead of humiliation or exploitation) between Ego and Alter. The symbolic code of subsidiarity differentiates itself from other ones (functionalist or of other kind), because it does not confer the primacy to a systemic function, but to the dignity of the human being.

Donati's sociology can be viewed as quite close to the versions based on network analysis (like Nick Crossley's), [16] while it is in radical disagreement with the sociologies that Donati defines as ‘relationalist’ (instead of relational), meaning relativist, pragmatist, processualist, characterized by a flat ontology, like Jan Fuhse’s, [17] François Dépelteau’s, Chris Powell’s [18] and many others. The importance of the ontological perspective goes back to the humanistic interests with which Donati started his journey, and is now reflected in the issue of how to trace the distinctions between the human beings and hybrids, actants, post-humans, trans-humans, smart sentient robots. [19] His perspective must now confront the advent of the digital era with the increasing influence of Artificial Intelligence and Robotics as generator of different kinds of social relations. [20]

In the years 2000-2018 Donati intensified the convergence with critical realism, which he had already adopted since the research of the 1970s, and with the idea of social morphogenesis, applied to topics such as family, business, associations, citizenship, civil society. Being a critical realist, his work has been criticised by other relational sociologists adopting different approaches, such as François Dépelteau and Chris Powell, Gholam Reza Azarian and Jan Fuhse. However Mathieu Deflem asked him for an autobiography for the book ‘ Sociologists in a Global Age. Biographical Perspectives ’.

In recent years, Donati has pursued the intention of constructing a "relational theory of society" that is clearly distinct from what he calls ‘relationalist sociologies’, meaning those sociologies that profess cultural, ethical relativism and reduce relationships to pure procedural flows. With Simon Laflamme, Doug Porpora and many other sociologists, he insists on the difference between the "relational" approach (which is based on a stratified ontology) and "relationalist" approaches (which support a flat ontology) for social sciences. This difference is the bedrock for new studies on human relations vis-à-vis the spreading of artificial intelligence and robotics.

Response

François Dépelteau and Christopher Powell [21] have criticized Donati's relational sociology for attributing a structural reality and moral values to social relations, so as to produce an excessively rigid view of the fluid and procedural-transactional nature of social relations. For Gholam Reza Azarian, [22] Donati’s paradigm does not represent a significant contribution that adds something relevant in respect to Harrison White’s relational sociology. Neil Gross [23] reproaches Donati to express an obscure thought. Frédéric Vandenberghe thinks that Donati has not overcome functionalism as he claims (“Donati has produced a counter-manifesto for a critical realist relational sociology with a functionalist hue”) [24] and proposes a way to reconcile Donati’s relational sociology with Dépelteau’s processual sociology. [25]

According to Barry Vaughan, Donati’s relational sociology “is a call to arms, sounding the alarm about the unwelcome effects of many social theories that threaten to drive the human out of the social or else submerge the human within the social and so drown out its distinctive individuality. By placing social relations at the heart of society, he hopes to preserve the uniqueness of both humanity and individual personality.” [26]

Margaret Archer has highlighted the convergences between Roy Bhaskar's critical realism and Donati's relational sociology, [27] and subsequently has debated the place of Donati's sociology within a variety of relational sociologies. [28] Fabio Folgheraiter has applied the relational paradigm of Donati to social work. [29] Other authors have used Donati's theory to explain how to make young people desist from committing crimes. [30]

Publications

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References

  1. ↑ About page - Italian Sociological Association (AIS)
  2. ↑ The Pontifical Academy of Social Sciences - Ordinary Academicians
  3. ↑ Doctorate Honoris Causa Prof. Pierpaolo Donati - Pontificia Università Lateranense
  4. ↑ Doctorate Honoris Causa Prof. Pierpaolo Donati - UIC Barcelona
  5. ↑ Culture: Sociologist Pierpaolo Donati received the San Benedetto Prize
  6. ↑ 2015 (joint) Pierpaolo Donati and Margaret S. Archer, The Relational Subject (Cambridge) and Douglas V. Porpora, Reconstructing Sociology: The Critical Realist Approach (Cambridge)
  7. ↑ Margaret S. Archer (2010). “Critical Realism and Relational Sociology. Complementarity and Synergy.” Journal of Critical Realism, 9 (2), pp. 199-207.
  8. ↑ P. Donati (1986), Introduzione alla sociologia relazionale, FrancoAngeli, Milano, (second enlarged edition) pp. 226
  9. ↑ P. Donati (1991), Teoria relazionale della società, FrancoAngeli, Milano, 1991, pp. 580.
  10. ↑ Emmanuele Morandi (2010). “Introductory Outlines to Pierpaolo Donati’s Relational sociology. Part 1.” Journal of Critical Realism, Vol. 9, No. 2, pp. 208-226; Emmanuele Morandi (2011). “Introductory Outlines to Pierpaolo Donati’s Relational sociology. Part 2.” Journal of Critical Realism, Vol. 10, No. 1, pp. 100-121.
  11. ↑ Porpora, Douglas V. (2016). “The Relational Subject.” Journal of Critical Realism, 15 (4), pp. 419-425.
  12. ↑ Relational reflexivity consists in orientating the agents/actors to the reality emergent from their interactions by their taking into consideration how this reality is able (by virtue of its own powers) to feed back onto the subjects (agents/actors) since it exceeds their individual as well as their aggregated personal powers. Margaret Archer attributes to Pierpaolo Donati the proper concept of ‘relational reflexivity’: see Martin Dyke (2015). “Reconceptualising learning as a form of relational reflexivity.” British Journal of Sociology of Education, 36(4): 542-557, quote p. 554.
  13. ↑ P. Donati (2014). Morphogenic Society and the Structure of Social Relations, in M.S. Archer (ed.), Late Modernity. Trajectories towards Morphogenic Society, Dordrecht, Springer, pp. 143-172; P. Donati (2013). Sociologia relazionale. Come cambia la società. Brescia: La Scuola.
  14. ↑ P. Donati (2019). Discovering the Relational Goods: Their Nature, Genesis and Effects, in “International Review of Sociology”, June 2019 (preprint) DOI 10.1080/03906701.2019.1619952
  15. ↑ P. Donati (2018). El sueño de una sociedad relacional: trayectorias hacia una vida social buena. In Juan Carlos Scannone (ed.), Sociedad Civil y Bien Común. Hacia una nueva articulación del Mercado, el Estado y la Sociedad Civil, Córdoba: Editorial de la Universidad Católica de Córdoba pp. 167-220; P. Donati (ed.) (2018), Towards a Participatory Society: New Roads to Social and Cultural Integration, Vatican City: Pontifical Academy of Social Sciences (online).
  16. ↑ Nick Crossley (2016). ‘Social Networks and Relational Sociology.’ In Seth Abrutyn (ed.), Handbook of Contemporary Sociological Theory, Dordrecht: Springer, pp, 167-183; Luigi Tronca (2013). Sociologia relazionale e social network analysis. Analisi delle strutture sociali. Milano: FrancoAngeli.
  17. ↑ Ruggieri, Davide (2014). “Fuhse and Donati on relational sociology: beyond the structural view of social networks.” Sociologia e Politiche Sociali, Vol. 17, No. 1, pp. 51-70.
  18. ↑ Christopher Powell, & François Dépelteau, eds. (2013). Relational Sociology. Ontological and Theoretical Issues, Palgrave Macmillan, New York; François Dépelteau and Christopher Powell eds. (2013). Applying Relational Sociology. Relations, Networks, and Society. New York: Palgrave Macmillan.
  19. ↑ P. Donati (2019). Transcending the human: Why, where, and how?. In Ismael Al-Amoudi & Jamie Morgan (eds.), Realist Responses to Post-Human Society: Ex Machina, Abingdon: Routledge,  pp. 53-81.
  20. ↑ P. Donati (2017). “The Good Life as a Sharing of Relational Goods.” Relational Social Work, vol. 1, n. 2, pp. 5-25.
  21. ↑ François Dépelteau and Christopher Powell, Relational Sociology. Ontological and Theoretical Issues, Palgrave Macmillan, New York, 2013
  22. ↑ Azarian, Gholam Reza, “Pierpaolo Donati, Relational Sociology. A New Paradigm for the Social Sciences. London: Routledge, 2010.” Sociologica, n. 1, gennaio-aprile 2012. (doi: 10.2383/36907).
  23. ↑ Neil Gross, “Book Review: The Relational Subject. By Pierpaolo Donati and Margaret S. Archer,” American Journal of Sociology, No. 6, 2019.
  24. ↑ Vandenberghe, Frédéric (2018). “Relational Sociology as a Form of Life: In memoriam François Dépelteau (1963–2018).” Canadian Review of Sociology/Revue canadienne de sociologie, 55(4), pp. 635-638.
  25. ↑ F. Vandenberghe (2016). ‘The Relation as Magical Operator: Overcoming the Divide Between Relational and Processual Sociology.’ In F. Dépelteau (ed.), The Palgrave Handbook of Relational Sociology, New York: Palgrave Macmillan, pp. 35-57
  26. ↑ Barry Vaughan (2012), “Pierpaolo Donati, Relational Sociology: A New Paradigm for the Social Sciences”, Journal of Critical Realism, 11(2), pp. 255-261.
  27. ↑ Margaret Archer (2010), “Critical Realism and Relational Sociology. Complementarity and Synergy.” Journal of Critical Realism, 9 (2), pp. 199-207.
  28. ↑ Margaret Archer (2019), “Varieties of Relational Social Theory.” In P. Donati, A. Malo, G. Maspero (eds.). Life as Relation. A Dialogue between Theology, Philosophy, and Social Science. London: Routledge.
  29. ↑ Folgheraiter, Fabio (2004). Relational Social Work. Toward Networking and Societal Practices. London: J. Kingsley; Idem (2012). “A critical analysis of the social work definition according to the relational paradigm.” International Social Work, 55(4), pp. 473-487; Idem (2017). “The sociological and humanistic roots of Relational Social Work.” Relational Social Work, 1(1), pp. 4-11.
  30. ↑ Beth Weaver (2016), Offending and Desistance. The Importance of Social Relations, Abingdon: Routledge; Beth Weaver & Fergus McNeill (2015), “Lifelines: Desistance, Social Relations, and Reciprocity.” Criminal Justice and Behavior, 42(1), pp. 95-107.
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