National Repertoires of Moral Values

Diversity discourses: moral, ethical and pragmatic reasoning in the Swedish immigration and integration debate, 1968–1975 and 1991–1995

“…This study finds, for instance, concrete evidence for the ways in which the presumed dominant morality of a society sets limits for legitimate debate in a democracy -particularly in the development of a "moral monopoly." However, at the same time, we see how that moral monopoly can be challenged via shifts in justificatory strategies in ways that can change the content of such "morality," reconfiguring presumed stable national moral repertoires (Skarpenes, Sakslind and Hestholm, 2016). This is akin to Alexander (2006)'s process of civil repair whereby it is not just people who are reclassified as civil or uncivil, but the meanings of civility, and hence, societal membership change.…”

“…Finally, while moralities purport to be universal, there are national repertoires of morality that structure discourses. Skarpenes, Sakslind and Hestholm (2016), for instance, contrast French republicanism, US Americanism and Norwegian egalitarianism as higher order value structures that configure the values commitments of inhabitants of those countries. These are conceived as moral structures because they are seen as providing universal standards of good and bad, despite their apparent national specificity.…”

Klassiske klassekonflikter? Grensedragningeri den norske arbeiderklassen

“…Både blant dem som på ulike måter var skeptiske til innvandrere og blant dem som ikke var det, eksisterte det en opptatthet av integrasjon i arbeids-og samfunnsliv. I tidligere studier av den norske middelklassen har vi identifisert likhet og solidaritet som sentrale verdier i middelklassekulturen; en samfunnsmessig rettferdighet vi idealtypifiserte som den samfunnsansvarlige (Sakslind & Skarpenes, 2014;Skarpenes, Sakslind & Hestholm, 2016). Min tolkning er at denne samfunnsansvarligheten også ser ut til å vaere en sentral verdi i arbeiderklassens kultur, og at dette kom til uttrykk i informantenes opptatthet av å integrere innvandrerne i arbeidslivet.…”

“…Dette kompromisset, mellom det Boltanski og Thévenot kaller en sivil og en industriell verdiorden, utgjør det legitime fundamentet for etterkrigstidens arbeidslivspolitikk (Boltanski & Thévenot, 2006, s. 325) og generelt for velferdsstatlige ordninger. Det gjenstår teoretisk arbeid med å se slike legitimeringer i sammenheng med andre regimer for moralsk handling (Sakslind & Skarpenes, 2014;Skarpenes, Sakslind & Hestholm, 2016;Sakslind, Skarpenes & Hestholm, 2018), men det kan ikke skje innenfor denne artikkelens rammer.…”

Coping with COVID-19. Dugnad: a case of the moral premise of the Norwegian welfare state

“…We argue that dugnad is embedded in a moral repertoire of the socially responsible citizen that is indicative of a specific Norwegian welfare mentality and that is imperative for the sustainability and resilience of the Nordic welfare model. Our argument builds on the pragmatic sociology associated with Boltanski and Thévenot (2006) and empirical studies of the Norwegian middle and working classes (Sakslind and Skarpenes, 2014; Skarpenes et al , 2016; Skarpenes and Sakslind, 2019; Skarpenes, 2020a, b). Concerned with exploring how people construct and use categories to legitimise their opinions and social behaviour, the pragmatic approach illuminates how social actors allude to moral values, rules and categories – or “orders of worth” – that represent a “common good”.…”