Smith, who is a long time professor of sociology, presents a searing critic of his discipline. Obviously, he has deep concern, even affection, for academic sociology. He wants to reform, not destroy. So did Luther.
Introduction
1. The Argument
2. Evidence
3. Spiritual Practices
4. How Did We Get Here?—The Short Story
5. Consequences
6. The Question of Accountability
7. What Is Sociology Good For?
8. Conclusion
Smith explains that academic sociology is no longer practicing science. It is on a 'sacred' mission to save/change the human experience.
From the introduction - ''My purpose here is to show that, to the contrary, the secular enterprise that everyday sociology appears to be pursuing is actually not what is really going on at sociology’s deepest level. Contemporary American sociology is, rightly understood, actually a profoundly sacred project at heart. Sociology today is in fact animated by sacred impulses, driven by sacred commitments, and serves a sacred project.''
''That said, let me unpack American sociology’s dominant sacred project a bit more. This project is, first, intent to realize an end. It is going somewhere. It is fundamentally teleological, oriented toward a final goal. It is not about defending or conserving a received inheritance, but unsettling the status quo. The project is fundamentally transformational, reformist, sometimes revolutionary. It is about “changing the world” to “make the world a better place.” '' (10)
''The change that sociology’s sacred project seeks to effect is also dramatic. The problems of the social world are so big and deep in this view that mere remedial tinkering or prudent meliorism is inadequate. Change needs to be systemic, institutional, and sometimes radical—in the etymological sense of “going to the root” of things. So when the new world envisioned by this spiritual project is finally realized, it will be very different from the present world.'' (10) Thus, it is not scientific analysis. This is religious salvation changed into a secular garment. Like putting 'new wine in an old wineskin,' and as the wise man said, 'If he does, the new wine will burst the wineskins and it will be spilled out and the wineskins will be ruined.' Putting secular 'wine' into sacred 'wine skins' brings 'ruin.' This seems to be Smith's conclusion.
''It would not be wrong to say that sociology’s project represents essentially a secularized version of the Christian gospel and worldview. Both are teleological, seeing history as going somewhere of ultimate importance. Both look toward an eventual dramatic transformation of the world in a way that is also importantly linked to smaller transformations in the lives of converted believers here and now.''
''Broadly speaking, in fact, American sociology’s sacred project is a secular salvation story developed out of the modern traditions of Enlightenment, liberalism, Marxism, reformist progressivism, pragmatism, therapeutic culture, sexual liberation, civil rights, feminism, and so on. It is as if, standing within the secular modern movement that had jettisoned the Christianity and Judaism that had so shaped the western imagination for two millennia, and so demystified the world, American sociologists felt compelled to fill in the sacred and eschatological void left in Christianity and Judaism’s absence by constructing, embracing, and proselytizing the world with a secular salvation gospel of its own making.'' (18)
''Or perhaps this was not an “as if” situation, but what actually happened. This is yet another way that sociology’s project is ultimately spiritual and sacred, and not simply political or ideological.'' (18)
(See also of the writings of Isaiah Berlin, J.L. Talmon and Robert Nelson)
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