Analytical, objective and comparative, the approach is neither backward-looking nor reactionary, but intellectually generous, embracing in its synoptic reach contributions contrary, even inimical to its central thesis. In an admirably concise if dense theoretical formulation of under 40 pages, Milner presents a general scheme with excellent critical accounts ranging from Marx to Weber, Durkheim to Parsons, L vi-Strauss to Bourdieu and Giddens and, above all, Dumont. In order to explain social and cultural features of Hindu India, in a comparative perspective, Milner combines theory with extensive empirical analyses. There is a political aim also, criticizing contemporary forms of materialism and rationalism. Milner's procedure is to identify the key features of Indian society which are to be explained in terms of sociology, history, indology and interpretive anthropology.
Cultural code becomes a medium for the expression of a more general social reality.
A prior, universalistic sociology is thus given Indian cultural shape with an effort to be complete and persuasive in view of the difficulty posed to the chosen theory. Here Milner relates regional categories and practices to the general theory of status. We also make comparison but not in the sociological terms advocated by Milner. From his point of view, our work is incomplete since it cannot yield the kind of generalizations he offers. For us, on the other hand, Milner accomplishes at best a translation of Bengali cultural logic into a posited, universalistic language of social science.