Old Chicago and New France

It is only when theories are located in history, when we view the demands for verification in highly particular contexts of a historical kind that we are freed from either dogmatism or capitulation to scepticism (MacIntyre 1977: 471). The world has problems; the university has disciplines whose boundary lines inhibit our abilities to address those problems. The boundaries acquire such seeming validity that it becomes necessary to defend problem-oriented research as "interdisciplinary," when the real point is to examine social reality, rather than defer to academic turf (and scientistic scruples). Faced with the contemporary range of global problems, it is helpful to re-assess and re-construct our history. The artificiality of the disciplinary lineages within the U.S. has diminished Old Chicago. Yet the problems which it addressed have remained pertinent not only to the U.S., and not only to France, but throughout the world. Because the French disciplinary lines have been other than ours, and their nation has been confronting a set of social problems akin to those faced by the Chicagoans, some of their social scientists have sought to draw upon that heritage. The abstract and allusive discourses of a Derrida or Lacan tend to distract observers from the engaged character of the best French intellectual discourse. Park was engaged in the best sense, but he had observed too many campaigns of urban reform which simply clothed the attempt of a culturally dominant group to impose its ethos upon a socially subordinated populace. Underlying Park's disparagement of "do-good" campaigns and "evangelical sociology" was a moral insistence on respecting the varieties of social life. 19 This is manifest in his life trajectory and in his role as teacher. To me he is cast in the heroic figure of Bernard Rieux in Camus' The Plague.