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The article attempts to examine the main topics in the sociological study of housing from the end of the Second World War to the 1980s & distinguishes the following five: (1) housing systems & housing policy, (2) the relationship between social stratification & housing differentiation, (3) the relationship between the family & housing, (4) the relationship between housing & neighbourhoods, & (5) housing & architecture as components of culture. During this period the sociological study of housing was strongly influenced by the changes occurring in the housing situation. The post-war housing shortage in Europe & the state's heavy involvement in tackling this problem, along with the rapid rise in the importance of social housing, led to an emphasis on the study of housing systems, housing policy, the methodology of quantitatively measuring housing needs, & the role of the state in the housing sphere, with a heavy stress on the economic dimension of housing issues. A shift to qualitative research on housing, i.e. studying the relationship between the family & housing & the housing needs of the elderly & new families, occurred as the housing shortage declined. Culturally oriented housing research followed, as a response to the search for new identities & for genius loci. As housing has become commodified in Europe & social housing has almost disappeared over the past twenty-five years, there has been revival of the study of the social consequences of narrowly defined economic concepts of housing policy.

Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

"In recent years, sociology in Britain -and in national contexts influenced by British sociology- has been diagnosed by various parties as suffering from a wide range of ailments. These forms of selfcriticism become ever more acute in terms of their potential effects as huge transformations in university funding regimes are brought to bear on the social sciences. But none of these critiques engages satisfactorily with what is a much more foundational and serious set of problems, namely the very nature of sociology itself as a historically-situated form of knowledge production. Sociology claims to know the world around it, but in Britain today much sociology seriously fails in this regard, because it operates with radically curtailed understandings of the long-term historical forces which made the social conditions it purports to analyse. A sophisticated understanding of the contemporary world is made possible only by an equally sophisticated understanding of very long-term historical processes, precisely the sort of vision that mainstream British sociology has lacked for at least the last two decades. This paper identifies the reasons for the development of this situation and the consequences it has for the nature of sociology's knowledge production, for its self-understanding, for its claims to comprehend the contemporary world, and for its apparent social "usefulness". A markedly more selfaware and historically-sensitive sociology is proposed as the answer to the pressing question of what aspects of sociology should be defended in the turbulent context of British higher education today." (author's abstract)