The Fate Of Social Modernity

Because of the deep unease over the direction modern society is following Christian Comeliau has written this critique of the global market economy. The author explores its alienating effects and social consequences.

Modern society emerged in the context of European colonialism and empire. So, too, did a distinctively modern social theory, laying the basis for most social theorising ever since. Yet colonialism and empire are absent from the conceptual understandings of modern society, which are organised instead around ideas of nation state and capitalist economy. Gurminder K. Bhambra and John Holmwood address this absence by examining the role of colonialism in the development of modern society and the legacies it has bequeathed. Beginning with a consideration of the role of colonialism and empire in the formation of social theory from Hobbes to Hegel, the authors go on to focus on the work of Tocqueville, Marx, Weber, Durkheim and Du Bois. As well as unpicking critical omissions and misrepresentations, the chapters discuss the places where colonialism is acknowledged and discussed – albeit inadequately – by these founding figures; and we come to see what this fresh rereading has to offer and why it matters. This inspiring and insightful book argues for a reconstruction of social theory that should lead to a better understanding of contemporary social thought, its limitations, and its wider possibilities.

Is modernity being replaced by an opposite culture of postmodernity, or is postmodernism simply an internal critique of modernist culture? This key question is central to this stimulating book which explores the transformations taking place in social life, cultural preferences, economic organization and political attitudes, particularly in the context of the contemporary city as a lived or written experience. This book contains accounts of the development of modern ways of life and their erosion in the 20th century. The author argues that a whole set of modern institutions, from the corporation to the novel, are being exposed to internal critique and external competition. As a result, new ways of seeing and thinking are moving us into what some observers see as postmodern culture. However, these tendencies may in fact be the continuation of modernity by other means.

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This title was first published in 2001: For over 30 years it has been argued that contemporary society is undergoing a fundamental transformation. The portrait of the modern society or modernity offered by philosophers and social scientists from Hobbes to Parsons is no longer understood as a description of the final and highest stage in the social evolution of mankind. Modern society is not the end of history but simply another more or less contingent social and cultural formation on planet earth. This new perspective on modernity and its transformation, which has emerged from the modernist-postmodernist debate, is the subject matter of this book. It is addressed in a multidisciplinary and international way, both theoretically and empirically, and is explored not only in general and historical terms, but also through specific topics such as sexuality, identity, democracy, globalization, knowledge and leadership. Offering an important collaborative contribution to contemporary discourse in sociology, social psychology, politics and philosophy, this book represents a unique effort to come to grips with our obscure and elusive social position at the start of the 21st century.

This collection of five essays by Germany’s most prominent and influential social thinker both links Luhmann’s social theory to the question “What is modern about modernity?” and shows the origins and context of his theory. In the introductory essay, “Modernity in Contemporary Society,” Luhmann develops the thesis that the modern epistemological situation can be seen as the consequence of a radical change in social macrostructures that he calls “social differentiation,” thereby designating the juxtaposition of and interaction between a growing number of social subsystems without any hierarchical structure. “European Rationality” defines rationality as the capacity to see the difference between systems and their environment as a unity. Luhmann argues that, in a world characterized by contingency, rationality tends to become coextensive with imagination, a view that challenges their classical binary opposition and opens up the possibility of seeing modern rationality as a paradox. In the third essay, “Contingency as Modern Society’s Defining Attribute,” Luhmann develops a further and probably even more important paradox: that the generalization of contingency or cognitive uncertainty is precisely what provides stability within modern societies. In the process, he argues that medieval and early modern theology can be seen as a “preadaptive advance” through which Western thinking prepared itself for the modern epistemological situation. In “Describing the Future,” Luhmann claims that neither the traditional hope of learning from history nor the complementary hope of cognitively anticipating the future can be maintained, and that the classical concept of the future should be replaced by the notion of risk, defined as juxtaposing the expectation of realizing certain projects and the awareness that such projects might fail. The book concludes with “The Ecology of Ignorance,” in which Luhmann outlines prospective research areas “for sponsors who have yet to be identified.”

This major study develops a new account of modernity and its relation to the self. Building upon the ideas set out in The Consequences of Modernity, Giddens argues that 'high' or 'late' modernity is a post traditional order characterised by a developed institutional reflexivity. In the current period, the globalising tendencies of modern institutions are accompanied by a transformation of day-to-day social life having profound implications for personal activities. The self becomes a 'reflexive project', sustained through a revisable narrative of self identity. The reflexive project of the self, the author seeks to show, is a form of control or mastery which parallels the overall orientation of modern institutions towards 'colonising the future'. Yet it also helps promote tendencies which place that orientation radically in question - and which provide the substance of a new political agenda for late modernity. In this book Giddens concerns himself with themes he has often been accused of unduly neglecting, including especially the psychology of self and self-identity. The volumes are a decisive step in the development of his thinking, and will be essential reading for students and professionals in the areas of social and political theory, sociology, human geography and social psychology.