What do you call it when a person withdraws from the society since both the cultural goals and the institutionalized means are rejected?

All HSPT Reading Resources

"The Sociology of Deviance" by Joseph Ritchie (2014)

Sociologically, deviance is defined as behaviors or actions that violate informal or formal social sanctions. A formal social sanction is one set by a proper authority, such as a state or federal legislature. Formal laws and sanctions are often enforced and propagated by an official body or organization, such as police departments and court houses. Informal sanctions are known as "folkways" and "mores." Informal sanctions are not proposed as law and are enforced by informal means such as exclusion, avoidance, or negative sentiments. Deviance and the enforcement of social norms, both formal and informal, play important roles in the construction of society and its values.

Sociologist Emile Durkheim hypothesized that deviance is an important and necessary part of the organization of society. He stated that deviance performs the following functions: it affirms cultural norms, defines moral boundaries, strengthens society’s bonds through its enforcement, and advances social revolution. This is considered to be a structural-functionalist theory because it outlines deviance’s function in the structure and construction of society.

Robert Merton outlined deviance as the product of the interactions between an individual’s cultural goals and the means to obtain these goals as produced by society or institutions. Cultural goals can be described as financial success, acquisition of academic degrees, or the pursuit of "the American Dream." Institutionalized means are best described as society’s proposed paths to achieve cultural goals. Merton hypothesized that the acceptance or rejection of cultural goals and institutionalized means of achievement defined an individual’s level of deviance. Conformists accept cultural norms and institutionalized means while retreatists reject both norms and means. An innovator will accept cultural goals but reject the institutionalized means to obtain them. A ritualist will embrace the rules set forth by society but will lose sight of and reject cultural norms. Lastly, rebellious individuals will create a counter-culture that not only rejects a society's goals and means, but also creates new cultural norms and means to achieve these goals.

Deviance plays a role in society that has been studied by various sociologists. Some feel that it is a necessary element utilized in the structure and function of society, while others feel that it defines an individual’s outlook on societal norms and means of achievement. Deviance can be described as behavior that goes against the grain of conduct deemed acceptable by society. The phenomena that exist in its composition and purpose will continue to be studied by researchers in an effort to better understand society and culture.

Which of the following are examples of informal enforcements of social sanctions?

Possible Answers:

Avoidance

All of the choices are correct examples of informal enforcements of social sanctions.

Exclusion

Gossip

Correct answer:

All of the choices are correct examples of informal enforcements of social sanctions.

Explanation:

All of the choices are correct examples of informal enforcements of social sanctions. The second paragraph of the passage states that informal social sanctions are enforced "by informal means such as exclusion, avoidance, or negative sentiments." Each of the choices is an appropriate example of one of these methods of informally enforcing social sanctions.

"The Sociology of Deviance" by Joseph Ritchie (2014)

Sociologically, deviance is defined as behaviors or actions that violate informal or formal social sanctions. A formal social sanction is one set by a proper authority, such as a state or federal legislature. Formal laws and sanctions are often enforced and propagated by an official body or organization, such as police departments and court houses. Informal sanctions are known as "folkways" and "mores." Informal sanctions are not proposed as law and are enforced by informal means such as exclusion, avoidance, or negative sentiments. Deviance and the enforcement of social norms, both formal and informal, play important roles in the construction of society and its values.

Sociologist Emile Durkheim hypothesized that deviance is an important and necessary part of the organization of society. He stated that deviance performs the following functions: it affirms cultural norms, defines moral boundaries, strengthens society’s bonds through its enforcement, and advances social revolution. This is considered to be a structural-functionalist theory because it outlines deviance’s function in the structure and construction of society.

Robert Merton outlined deviance as the product of the interactions between an individual’s cultural goals and the means to obtain these goals as produced by society or institutions. Cultural goals can be described as financial success, acquisition of academic degrees, or the pursuit of "the American Dream." Institutionalized means are best described as society’s proposed paths to achieve cultural goals. Merton hypothesized that the acceptance or rejection of cultural goals and institutionalized means of achievement defined an individual’s level of deviance. Conformists accept cultural norms and institutionalized means while retreatists reject both norms and means. An innovator will accept cultural goals but reject the institutionalized means to obtain them. A ritualist will embrace the rules set forth by society but will lose sight of and reject cultural norms. Lastly, rebellious individuals will create a counter-culture that not only rejects a society's goals and means, but also creates new cultural norms and means to achieve these goals.

Deviance plays a role in society that has been studied by various sociologists. Some feel that it is a necessary element utilized in the structure and function of society, while others feel that it defines an individual’s outlook on societal norms and means of achievement. Deviance can be described as behavior that goes against the grain of conduct deemed acceptable by society. The phenomena that exist in its composition and purpose will continue to be studied by researchers in an effort to better understand society and culture.

According to Merton, which of the following are examples of cultural goals?

Possible Answers:

Earning an academic degree

All of the choices are examples of cultural goals.

Achieving financial success

Pursuing "the American Dream"

Correct answer:

All of the choices are examples of cultural goals.

Explanation:

All of the choices are examples of cultural goals. The third paragraph of the passage states that cultural goals could be described as "financial success, acquisition of academic degrees, or the pursuit of 'the American Dream.'" Cultural goals are any indicator of status or prestige supported by society and sought by its citizens.

"The Sociology of Deviance" by Joseph Ritchie (2014)

Sociologically, deviance is defined as behaviors or actions that violate informal or formal social sanctions. A formal social sanction is one set by a proper authority, such as a state or federal legislature. Formal laws and sanctions are often enforced and propagated by an official body or organization, such as police departments and court houses. Informal sanctions are known as "folkways" and "mores." Informal sanctions are not proposed as law and are enforced by informal means such as exclusion, avoidance, or negative sentiments. Deviance and the enforcement of social norms, both formal and informal, play important roles in the construction of society and its values.

Sociologist Emile Durkheim hypothesized that deviance is an important and necessary part of the organization of society. He stated that deviance performs the following functions: it affirms cultural norms, defines moral boundaries, strengthens society’s bonds through its enforcement, and advances social revolution. This is considered to be a structural-functionalist theory because it outlines deviance’s function in the structure and construction of society.

Robert Merton outlined deviance as the product of the interactions between an individual’s cultural goals and the means to obtain these goals as produced by society or institutions. Cultural goals can be described as financial success, acquisition of academic degrees, or the pursuit of "the American Dream." Institutionalized means are best described as society’s proposed paths to achieve cultural goals. Merton hypothesized that the acceptance or rejection of cultural goals and institutionalized means of achievement defined an individual’s level of deviance. Conformists accept cultural norms and institutionalized means while retreatists reject both norms and means. An innovator will accept cultural goals but reject the institutionalized means to obtain them. A ritualist will embrace the rules set forth by society but will lose sight of and reject cultural norms. Lastly, rebellious individuals will create a counter-culture that not only rejects a society's goals and means, but also creates new cultural norms and means to achieve these goals.

Deviance plays a role in society that has been studied by various sociologists. Some feel that it is a necessary element utilized in the structure and function of society, while others feel that it defines an individual’s outlook on societal norms and means of achievement. Deviance can be described as behavior that goes against the grain of conduct deemed acceptable by society. The phenomena that exist in its composition and purpose will continue to be studied by researchers in an effort to better understand society and culture.

Which of the following sociologists claim that deviance is necessary for the organization of society?

Possible Answers:

Merton

None of the other answers

Goffman

Becker

Durkheim

Explanation:

In the second paragraph of the passage, it is stated that Durkheim hypothesized that deviance is important for the organization of society. This is because deviance performs the following functions: "it affirms cultural norms, defines moral boundaries, strengthens society’s bonds through its enforcement, and advances social revolution."

Adapted from The Man who Spoiled Napoleon’s Destiny by Rev. W. H. Fitchett, LL.D. (1899)

From March 18 to May 20, 1799—for more than sixty days and nights, that is—a little, half-forgotten, and more than half-ruined Syrian town was the scene of one of the fiercest and most dramatic sieges recorded in military history. And rarely has there been a struggle so apparently one-sided.

A handful of British sailors and Turkish irregulars were holding Acre, a town without regular defenses, against Napoleon, the most brilliant military genius of his generation, with an army of 10,000 war-hardened veterans, the "Army of Italy"—soldiers who had dared the snows of the Alps and conquered Italy, and to whom victory was a familiar experience. In their ranks military daring had reached, perhaps, its very highest point. And yet the sailors inside that ring of crumbling wall won! At Acre Napoleon experienced his first defeat; and, years after, at St. Helena, he said of Sir Sidney Smith, the gallant sailor who baffled him, "That man made me miss my destiny." It is a curious fact that one Englishman thwarted Napoleon's career in the East, and another ended his career in the West, and it may be doubted which of the two Napoleon hated most—Wellington, who finally overthrew him at Waterloo, or Sidney Smith, who, to use Napoleon's own words, made him "miss his destiny," and exchange the empire of the East for a lonely pinnacle of rock in the Atlantic.

In what year did the siege of Acre take place?

Explanation:

In the first sentence, the author reveals how the siege of Acre took place between March 18th and May 20th, 1799. 

Adapted from The Man who Spoiled Napoleon’s Destiny by Rev. W. H. Fitchett, LL.D. (1899)

From March 18 to May 20, 1799—for more than sixty days and nights, that is—a little, half-forgotten, and more than half-ruined Syrian town was the scene of one of the fiercest and most dramatic sieges recorded in military history. And rarely has there been a struggle so apparently one-sided.

A handful of British sailors and Turkish irregulars were holding Acre, a town without regular defenses, against Napoleon, the most brilliant military genius of his generation, with an army of 10,000 war-hardened veterans, the "Army of Italy"—soldiers who had dared the snows of the Alps and conquered Italy, and to whom victory was a familiar experience. In their ranks military daring had reached, perhaps, its very highest point. And yet the sailors inside that ring of crumbling wall won! At Acre Napoleon experienced his first defeat; and, years after, at St. Helena, he said of Sir Sidney Smith, the gallant sailor who baffled him, "That man made me miss my destiny." It is a curious fact that one Englishman thwarted Napoleon's career in the East, and another ended his career in the West, and it may be doubted which of the two Napoleon hated most—Wellington, who finally overthrew him at Waterloo, or Sidney Smith, who, to use Napoleon's own words, made him "miss his destiny," and exchange the empire of the East for a lonely pinnacle of rock in the Atlantic.

Who is described as “the most brilliant military genius of his generation?”

Possible Answers:

None of these answers

Sir Sidney Smith 

Waterloo

Wellington 

Napoleon

Explanation:

Napoleon is described as “the most brilliant military genius of his generation" in the first sentence of the passage's second paragraph.

Adapted from Early European History by Hutton Webster (1917) 

The prehistoric period is commonly divided, according to the character of the materials used for tools and weapons, into the Age of Stone and the Age of Metals. The one is the age of savagery; the other is the age of barbarism or semi-civilization.

Man's earliest implements were those that lay ready to his hand. A branch from a tree served as a spear; a thick stick in his strong arms became a powerful club. Later, perhaps, came the use of a hard stone such as flint, which could be chipped into the forms of arrowheads, axes, and spear tips. The first stone implements were so rude in shape that it is difficult to believe them of human workmanship. They may have been made several hundred thousand years ago. After countless centuries of slow advance, early people learned to fasten wooden handles to their stone tools and weapons and also to use such materials as jade and granite, which could be ground and polished into a variety of forms. Stone implements continued to be made during the greater part of the prehistoric period. Every region of the world has had a Stone Age.  Its length is reckoned, not by centuries, but by millennia.

The Age of Metals, compared with its predecessor, covers a brief expanse of time. The use of metals came in not much before the dawn of history. The earliest civilized peoples, the Babylonians and Egyptians, when we first become acquainted with them, appear to be passing from the use of stone implements to those of metal. Copper was the first metal in common use. The credit for the invention of copper tools seems to belong to the Egyptians. At a very early date they were working the copper mines on the peninsula of Sinai. The Babylonians probably obtained their copper from the same region. Another source of this metal was the island of Cyprus in the eastern Mediterranean. The Greek name of the island means "copper." But copper tools were soft and would not keep an edge. Some ancient smith, more ingenious than his fellows, discovered that the addition of a small part of tin to the copper produced a new metal—bronze—harder than the old, yet capable of being molded into a variety of forms. At least as early as 3000 BCE we find bronze taking the place of copper in both Egypt and Babylonia. Somewhat later bronze was introduced into the island of Crete, then along the eastern coast of Greece, and afterwards into other European countries.

The introduction of iron occurred in comparatively recent times. At first it was a scarce, and therefore a very precious, metal. The Egyptians seem to have made little use of iron before 1500 BCE They called it "the metal of heaven," as if they obtained it from meteorites. In the Greek Homeric poems, composed about 900 BCE or later, we find iron considered so valuable that a lump of it is one of the chief prizes at athletic games. In the first five books of the Bible iron is mentioned only thirteen times, though copper and bronze are referred to forty-four times. Iron is more difficult to work than either copper or bronze, but it is vastly superior to those metals in hardness and durability. Hence it gradually displaced them throughout the greater part of the Old World.

Which was the first metal to become commonly used after the Stone Age?

Possible Answers:

Gold 

Iron 

Copper 

Bronze 

Steel 

Explanation:

This is a simple detail retention question. When answering this type of question, you have to read the text carefully to discover the required information, but it should be plainly stated, requiring little inference or critical thinking. In the middle of the third paragraph, the author remarks, “Copper was the first metal in common use.”

Adapted from Ten Great Events in History by James Johonnot (1887)

Following the Council of Clermont, preparations for invading the Holy Land began in almost every country of Europe. The nobles mortgaged their estates, the farmer endeavored to sell his plow, and the artisan his tools to purchase a sword. During the spring and summer of 1096, the roads teemed with crusaders, all hastening to the towns and villages appointed as the rendezvous of the district. Very few knew where Jerusalem was. Some thought it fifty thousand miles away, and others imagined it but a month's journey; while at the sight of every tower or castle the children exclaimed "Is that Jerusalem?" 

Little attempt at any organization was made, though the multitude had three leaders. It is said that the first band, consisting of twenty thousand foot, with only eight horsemen, were led by a Burgundian gentleman called Walter the Penniless. They were followed by a rabble of forty thousand men, women, and children led by Peter the Hermit. Next followed a band of fifteen thousand men, mostly Germans, under a priest named Gottschalk.

Like their nominal leader, each of the followers of Walter the Penniless was poor to penury, and trusted for subsistence to the chances of the road. In Hungary, they met with loud resistance from the people, whose houses they attacked and plundered, but in Bulgaria, the natives declared war against the hungry horde; they were dispersed and almost exterminated. Some, including Walter, reached Constantinople, where they awaited Peter and his companions. The Hermit, who had the same difficulties to contend with in marching through Hungary and Bulgaria, reached Constantinople with his army greatly reduced, and in a most deplorable condition. Here he and Walter joined forces. They were hospitably received by the emperor, but their riotous conduct soon wearied out his patience, and he was glad to listen to a proposal to help them at once pass into Asia. 

The rabble accordingly crossed the Bosphorus, and took up their quarters in Bethynia. Here they became perfectly ungovernable, ravaging the country around, and committing incredible excesses; at length Peter, utterly disgusted and despairing, left them to their own guidance and returned to Constantinople. The bravest of them were annihilated in a battle fought near Nice, Walter the Penniless falling with seven mortal wounds. Between two and three thousand alone escaped. The emperor dismissed them, with orders to return home, and thus ended the disastrous expedition of Walter the Penniless and Peter the Hermit.

The fifteen thousand Germans led by Gottschalk never reached Constantinople, being slaughtered or dispersed during their passage through Hungary. Thus, within a few months, upward of a quarter of a million of human beings were swept out of existence. And they had spent their lives, without one important result having been accomplished. This was the worst paroxysm of the madness of Europe.

Why did most people sell their belongings before going on a crusade?

Possible Answers:

They did not sell their belongings.

Because they needed to buy equipment and provisions for travel

Because they needed to hire men to fight for them

Because they wanted to show their faith in God

Because they thought they would not return

Correct answer:

Because they needed to buy equipment and provisions for travel

Explanation:

We know that the early crusaders sold their belongings to buy swords from the first paragraph, where it says: “The nobles mortgaged their estates, the farmer endeavored to sell his plow, and the artisan his tools to purchase a sword.” From this, we can infer that most people sold their belongings in order to "buy equipment and provisions for travel."

All HSPT Reading Resources

What do you call it when a person withdraws from the society since both the cultural goals and the institutionalized?

What are cultural goals and institutionalized means?

What is the type of deviance that accepts cultural goals but rejects the means?

When an individual accepts the legitimate means but rejects the goals established by society this is called?