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But the commitment of phenomenological and existential sociology to taking the theoretic stance toward the everyday world leads to goals and methods that are basically different from those of naturalistic sociology. If one's only basic goal is to remain true to the phenomena, then there is no basic difference between one's goals and methods and those of the traditional humanistic perspective, which is certainly a disciplined form of thought but one that is thoroughly grounded in the natural stance of everyday life.
While not complete knowledge, it was as complete as the nature of things admits in this mortal life. This representation was slowly supplanted by another, increasingly so in the last half of the nineteenth century. The universe became an unbounded, "restless" (to use the fortunate description of Max Born), weakly coupled ensemble of infinitely many separate individually sovereign parts and events. While evolving, it is continually interrupted by random discontinuities on the cosmological scale as well as on the submicroscopic scale.
Some of them use traditional terminology and talk as if they were simply doing better what the traditional positivists were doing, yet no serious sociolo gist of everyday life can possibly believe this, since the very basis of their work denies the fundamental assumptions of the positivistic meth- JackD. 25 Douglas od. In these cases positivistic insincerity is returned with existential insincerity, as each side struggles covertly for the prizes of respectability and power, which in our technological society often go to those who use the rhetoric of science most successfully.