病毒式传播的概念利用机器学习发现野生动物的魅力

Paul Joosse, Yulin Lu
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摘要

魅力 "一词被认为是社会学最成功的通俗用语。虽然社会学家们习惯性地对该词的流行用法不屑一顾,但我们却将其作为一个值得研究的对象和概念发展的潜在资源来正视它的白话性。利用机器学习,我们在四个语料库中将 "魅力 "定位在更广泛的话语领域中,而 "魅力 "正是在这四个语料库中产生(并继续产生)的:韦伯的主要著作;社会科学研究(123,531 篇 JSTOR 文章);以及包含 "charisma"(n=77,161)及其 2023 变体 "rizz"(n=85,869)的社交媒体("X")帖子。通过从多个维度捕捉话语悬置 "魅力 "的意义结构,我们发现了三个有助于区分魅力的社会学和非社会学用途的光谱。光谱一区分了将魅力视为具有结构性或个人层面功效的观点。谱系二将对魅力的冷漠/分析性观点与认为魅力是可取的但在道德上也是保守的观点区分开来。谱系三区分了关系型魅力本体论和个体化魅力本体论。我们发现,社会科学的使用并没有紧跟韦伯的表述,而是处于这三个光谱的中间位置。因此,学者们参与了他们所批评的魅力庸俗化的过程。文章最后就如何与 "大众魅力 "进行建设性互动提出了建议。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The concept that went viral: Using machine learning to discover charisma in the wild
The term “charisma” is recognized as sociology's most successful export to common speech. While sociologists habitually dismiss popular uses of the word, we address its vernacularity head on as a worthy object of study and as a potential resource for conceptual development. Using machine learning, we locate “charisma” within the wider discursive field out of which it arises (and continues to arise) across four corpora; namely: Weber’s major writings; social scientific research (123,531 JSTOR articles); and social media (“X”) posts containing of “charisma” (n=77,161) and its 2023 variant, “rizz” (n=85,869). By capturing meaning structures that discursively suspend “charisma” across multiple dimensions, we discern three spectra that help to distinguish charisma’s sociological and non‐sociological uses. Spectrum one differentiates perspectives which see charisma as having either a structural or individual‐level range of efficacy. Spectrum two differentiates indifferent/analytical perspectives on charisma from perspectives which see it as desirable but also morally conservative. Spectrum three differentiates between relational and individualized ontologies for charisma. We find that, rather than hewing closely to the Weberian formulation, social scientific uses exist in an intermediate position vis‐à‐vis these three spectra. Thus, scholars participate in what they otherwise criticize as charisma’s vulgarization. The article concludes with recommendations for how to constructively interact with ‘popular charisma.’
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