chains is where the individual is the carrier of the micro-macro link. There are two components to this linkage: emotional energy and cultural capital. Emotional energy is the emotional charge that people can take away with them from an interaction. Cultural is the shorthand way of talking about the different resources we have to culturally engage with other people. The idea of cultural capital covers a full range of cultural items: It references the way we talk; what we have to talk about, how we dress, walk, and act. In short, cultural capital is anything that references us to others. There are three types of cultural capital known as Generalized Cultural Capital, Particularized Cultural Capital, and Reputational Capital. Generalized cultural capital is the individual's stock of symbols that are associated with group specific and can be used with strangers, somewhat the way money can. Particularized cultural capital refers to cultural items we have in common with specific people. Lastly, Reputational Capital is when somebody knows something about you, she or he is more likely to engage you in conversation than if you are a complete stranger. Thinking, too, can be explained by the internalization of conversations within the flow of situations; individual selves are thoroughly and continually social, constructed from the outside in. The theory of interaction ritual chains is inspired by Emile Durkheim's theory of ritual, laid forward in his book The Elementary Forms of Religious Life, by the conflict theory of Max Weber, microsociology of Erving Goffman. It has itself inspired various domains across the social sciences, including Management Studies, Creative Tourism, International Relations, and Jeffrey C. Alexander's Cultural Pragmatics. Numerous empirical studies have likewise employed Interaction Ritual Theory, for instance to explore how specific institutions maintain themselves, how websites use interaction ritual chains to form the identity of its users, or how diplomats establish exchange programmes to invite foreign elites into their countries. Collins has also argued that violent confrontation goes against human physiological hardwiring. It is the exception, not the rule—regardless of the underlying conditions or motivations. This is in opposition to explanations by social scientists that violence is easy under certain conditions, like poverty, racial or ideological hatreds, or family pathologies. Selected bibliography Journal articles Books 1975/2019 - Conflict Sociology: Toward an Explanatory Science 1979 - The Credential Society: An Historical Sociology of Education and Stratification 1984 - The Discovery of Society (with Michael Makowsky)