Like the ancient Greek theôroi, we have come from all over the world to see the spectacle of truth and witness a debate about what is at stake in the struggles for the legitimate definition of sociology, its relation to the neighbouring disciplines and its task in elucidating the signature of the present. Indeed, as Andrea Nightingale reminds us in her beautiful study of the wandering ambassadors who visited the religious festivals and Olympic games in ancient Greece, theôria was initially defined as a journey: «Theôria is generally defined as journey or pilgrimage to a destination away from one’s own city undertaken for the purpose of seeing as an eye-witness certain events and spectacles» [Nightingale 2001, p. 29]. The pilgrimage involves an “autopsy”: one has to see for oneself and be an eyewitness of the events at the religious festivals. Unlike those who stayed at home, the travellers are transformed by what they see. It is only later, with Plato and Aristotle, that theory is identified with an act of immobile seeing of eternal forms. The philosopher no longer travels through space. Rather s/he becomes an immobile “sight-seer” who discovers and discloses a metaphysical region of eternal truths that is not produced, but merely contemplated for its own sake. Unlike the philosophers, sociologists travel – though not to those distant places that anthropologists visit. They don’t look up to the sky, but they look down to the real world. This world transpires in their theories, their concepts and their practices.