Sympathetic introspection as method and practice: Cooley's contributions to critical qualitative inquiry and the theory of mind debate

Abstract

In the work of Charles H. Cooley, sympathy is (1) a central subject matter of sociology and social psychology (as the faculty humans use to acquire knowledge of other humans), (2) a descriptive and explanatory method similar to “interpretive understanding,” and (3) an evaluative method used for social critique and arguments for social reforms (as the basis for making moral judgments). The latter feature of the value‐orienting qualitative method of sympathetic introspection is pertinent in light of discussions regarding the development of a critical qualitative methodology. The uniqueness of Cooley's method, when compared to value‐neutral approaches in the interpretive tradition, is its theoretically‐ and methodologically‐grounded license for social scientific thinking to cultivate concern for the people it studies, with the following practical implication: arguments for social reforms rooted in a form of knowledge that embeds individuals in the social whole. Further, Cooley's notion of sympathy contributes to the theory of mind debate by theorizing both a philosophical‐anthropological and sociological foundation for attributing mental states to others in order to participate in social action.

Desire and Modesty in Post-Soviet Expectation for the Western Standard of Life: Contrasting and Empowering Narratives of Latvian Emigrants and Latvians who Stayed at Home

“…My interpretation of respondents’ narratives is limited to my contextual and theoretical knowledge; in that sense, this interpretation is partial. In terms of emotional interpretation, I see merit in classical sociologist Cooley’s understanding of ‘sympathetic introspection,’ which means that extended knowledge of my respondents’ circumstances allows a researcher to develop ‘sympathy’ (Cooley in Gunderson, 2017) or an ‘empathetic understanding of the ‘other’’ (Franzosi, 1998: 547). Throughout interviews and as I reread my transcripts several times, I tried to listen to and follow my respondents’ social histories carefully.…”

“…According to Cooley, this knowledge of circumstances allows me to relate to respondents’ meaning-making and related feelings. Further, Gunderson (2017: 7) explains that Cooley believed that ‘there is enough similarity in the diversity of human “mental-social complexes” to successfully sympathize with most humans.’ These interpretation processes allowed me to identify both narratives as empowering.…”

Toward a sociology of autism and neurodiversity

“…According to this argument, “mind‐blindness” reduces the recognition of others' beliefs, thoughts, knowledge, desires, and intentions in the course of interactions with others (Baron‐Cohen, ). Theory of mind abilities have been measured through a variety of tasks that require the attribution of intentions, beliefs, and other psychological states to another person on the basis of prior background knowledge about that person—their experiences and personality or on the basis of a person's ongoing bodily comportment, facial expressions, voice quality, and actions (Gunderson, ). Typically, those on the spectrum are unable to interpret the emotions of others and expectations of others in conversational interaction (Williams, ).…”