LITMIR.BIZ

This book is about the central figure of our contemporary, ‘liquid modern’ times – the man or woman with no bonds, and particularly with none of the fixed or durable bonds that would allow the effort of self-definition and self-assertion to come to a rest. Having no permanent bonds, the denizen of our liquid modern society must tie whatever bonds they can to engage with others, using their own wits, skill and dedication. But none of these bonds are guaranteed to last. Moreover, they must be tied loosely so that they can be untied again, quickly and as effortlessly as possible, when circumstances change – as they surely will in our liquid modern society, over and over again. The uncanny frailty of human bonds, the feeling of insecurity that frailty inspires, and the conflicting desires to tighten the bonds yet keep them loose, are the principal themes of this important new book by Zygmunt Bauman, one of the most original and influential social thinkers of our time. It will be of great interest to students and scholars in sociology and in the social sciences and humanities generally, and it will appeal to anyone interested in the changing nature of human relationships.

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Modernity was supposed to be the period in human history when the fears that pervaded social life in the past could be left behind and human beings could at last take control of their lives and tame the uncontrolled forces of the social and natural worlds. And yet, at the dawn of the twenty-first century, we live again in a time of fear. Whether its the fear of natural disasters, the fear of environmental catastrophes or the fear of indiscriminate terrorist attacks, we live today in a state of constant anxiety about the dangers that could strike unannounced and at any moment. Fear is the name we give to our uncertainty in the face of the dangers that characterize our liquid modern age, to our ignorance of what the threat is and our incapacity to determine what can and can't be done to counter it. This new book by Zygmunt Bauman one of the foremost social thinkers of our time is an inventory of liquid modern fears. It is also an attempt to uncover their common sources, to analyse the obstacles that pile up on the road to their discovery and to examine the ways of putting them out of action or rendering them harmless. Through his brilliant account of the fears and anxieties that weigh on us today, Bauman alerts us to the scale of the task which we shall have to confront through most of the current century if we wish our fellow humans to emerge at its end feeling more secure and self-confident than we feel at its beginning.

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The production of ‘human waste’ – or more precisely, wasted lives, the ‘superfluous’ populations of migrants, refugees and other outcasts – is an inevitable outcome of modernization. It is an unavoidable side-effect of economic progress and the quest for order which is characteristic of modernity. As long as large parts of the world remained wholly or partly unaffected by modernization, they were treated by modernizing societies as lands that were able to absorb the excess of population in the ‘developed countries’. Global solutions were sought, and temporarily found, to locally produced overpopulation problems. But as modernization has reached the furthest lands of the planet, ‘redundant population’ is produced everywhere and all localities have to bear the consequences of modernity’s global triumph. They are now confronted with the need to seek – in vain, it seems – local solutions to globally produced problems. The global spread of the modernity has given rise to growing quantities of human beings who are deprived of adequate means of survival, but the planet is fast running out of places to put them. Hence the new anxieties about ‘immigrants’ and ‘asylum seekers’ and the growing role played by diffuse ‘security fears’ on the contemporary political agenda. With characteristic brilliance, this new book by Zygmunt Bauman unravels the impact of this transformation on our contemporary culture and politics and shows that the problem of coping with ‘human waste’ provides a key for understanding some otherwise baffling features of our shared life, from the strategies of global domination to the most intimate aspects of human relationships.

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Society is under siege – under attack on two fronts: from the global frontier-land where old structures and rules do not hold and new ones are slow to take shape, and from the fluid, undefined domain of life politics. The space between these two fronts, until recently ruled by the sovereign nation-state and identified by social scientists as ‘society' is ever more difficult to conceive of as a self-enclosed entity. And this confronts the established wisdom of the social sciences with a new challenge: sovereignty and power are becoming separated from the politics of the territorial nation-state but are not becoming institutionalized in a new space. What are the consequences of this profound transformation of social life? What kind of world will it create for the twenty-first century? This remarkable book – by one of the most original social thinkers writing today – attempts to trace this transformation and to assess its consequences for the life conditions of ordinary individuals. The first part of the book is devoted to the new global arena in which, thanks to the powerful forces of globalization, there is no 'outside', no secluded place to which one can retreat and hide away, and where the territorial wars of the past have given way to a new breed of 'reconnaissance wars'. The second part deals with settings in which life politics has taken hold and flourished. Bauman argues that the great challenge facing us today is whether we can find new ways to reforge the human diversity that is our fate into the vocation of human solidarity.

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Modern civilization, Bauman argues, promised to make our lives understandable and open to our control. This has not happened and today we no longer believe it ever will. In this book, now available in paperback, Bauman argues that our postmodern age is the time for reconciliation with ambivalence, we must learn how to live in an incurably ambiguous world.

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The book discusses the role of intellectuals in the modern world. Bauman connects this with current analyses of modernity and post-modernity. The theme of the book is that the tasks of intellectuals change from being 'legislators' to 'interpreters' with the transition from modernity to post-modernity. The book discusses the role of intellectuals in the modern world. Bauman connects this with current analyses of modernity and post-modernity. The theme of the book is that the tasks of intellectuals change from being 'legislators' to 'interpreters' with the transition from modernity to post-modernity.

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In our individualized society we are all artists of life – whether we know it or not, will it or not and like it or not, by decree of society if not by our own choice. In this society we are all expected, rightly or wrongly, to give our lives purpose and form by using our own skills and resources, even if we lack the tools and materials with which artists’ studios need to be equipped for the artist’s work to be conceived and executed. And we are praised or censured for the results – for what we have managed or failed to accomplish and for what we have achieved and lost. In our liquid modern society we are also taught to believe that the purpose of the art of life should be and can be happiness – though it’s not clear what happiness is, the images of a happy state keep changing and the state of happiness remains most of the time something yet-to-be-reached. This new book by Zygmunt Bauman – one of the most original and influential social thinkers writing today – is not a book of designs for the art of life nor a ‘how to’ book: the construction of a design for life and the way it is pursued is and cannot but be an individual responsibility and individual accomplishment. It is instead a brilliant account of conditions under which our designs-for-life are chosen, of the constraints that might be imposed on their choice and of the interplay of design, accident and character that shape their implementation. Last but not least, it is a study of the ways in which our society – the liquid modern, individualized society of consumers – influences (but does not determine) the way we construct and narrate our life trajectories.

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When Freud wrote his classic Civilization and its Discontents, he was concerned with repression. Modern civilization depends upon the constraint of impulse, the limiting of self expression. Today, in the time of modernity, Bauman argues, Freud's analysis no longer holds good, if it ever did. The regulation of desire turns from an irritating necessity into an assault against individual freedom. In the postmodern era, the liberty of the individual is the overriding value, the criterion in terms of which all social rules and regulations are assessed. Postmodernity is governed by the 'will to happiness': the result, however, is a sacrificing of security. The most prominent anxieties in our society today, Bauman shows, derive from the removal of security. The world is experienced as overwhelmingly uncertain, uncontrollable and frightening. Totalitarian politics frightened by its awesome power; the new social disorder frightens by its lack of consistency and direction. The very pursuit of individual happiness corrupts and undermines those systems of authority needed for a stable life. This book builds imaginatively upon Bauman's earlier contributions to social theory. It consolidates his reputation as the interpreter of postmodernity. The book will appeal to second-year undergraduates and above in sociology, cultural studies, philosophy and anthropology.

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Sociology is concerned with modern society, but has never come to terms with one of the most distinctive and horrific aspects of modernity – the Holocaust. The book examines what sociology can teach us about the Holocaust, but more particularly concentrates upon the lessons which the Holocaust has for sociology. Bauman's work demonstrates that the Holocaust has to be understood as deeply involved with the nature of modernity. There is nothing comparable to this work available in the sociological literature.

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Zygmunt Bauman's new book is a brilliant exploration, from a sociological point of view, of the 'taboo' subject in modern societies: death and dying. The book develops a new theory of the ways in which human mortality is reacted to, and dealt with, in social institutions and culture. The hypothesis explored in the book is that the necessity of human beings to live with the constant awareness of death accounts for crucial aspects of the social organization of all known societies. Two different 'life strategies' are distinguished in respect of reactions to mortality. One, 'the modern strategy', deconstructs mortality by translating the insoluble issue of death into many specific problems of health and disease which are 'soluble in principle'. The 'post-modern strategy' is one of deconstructing immortality: life is transformed into a constant rehearsal of 'reversible death', a substitution of 'temporary disappearance' for the irrevocable termination of life. This profound and provocative book will appeal to a wide audience. It will also be of particular interest to students and professionals in the areas of sociology, anthropology, theology and philosophy.

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