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. Giddens, A. - Modernity and Self-Identity - Free download as PDF File .pdf) or read online for free. modernism. PDF | Throughout its establishment and development sociology has been concerned almost exclusively with problems of life, rather than with the subject of .
|Language:||English, Spanish, Hindi|
|ePub File Size:||25.43 MB|
|PDF File Size:||15.11 MB|
|Distribution:||Free* [*Sign up for free]|
GIDDENS, MODERNITY AND SELF-IDENTITY dealing with the issues of today. The 'founding fathers' of sociology,. Durkheirn and Weber, cast shadows. WHY MODERNITY AND PERSONAL IDENTITY? The dialectic of local and global . > Transformations in self-identity and globalisation. The reflexive self. The self. Rose Laub Coser; Modernity and Self-Identity: Self and Society in the Late Modern portal7.info Anthony This content is only available as a PDF.
It also radicallly alters the general nature of daily life and the most personal aspects of human activity. In fact, one of the most distinctive features of modernity is the increasing interconnection between globalizing influences and personal dispositions. The author analyzes the nature of this interconnection and provides a conceptual vocabulary for it, in the process providing a major rethinking of the nature of modernity and a reworking of basic premises of sociological analysis. Building on the ideas set out in the author's The Consequences of Modernity, this book focuses on the self and the emergence of new mechanisms of self-identity that are shaped by—yet also shape—the institutions of modernity. The author argues that the self is not a passive entity, determined by external influences. Rather, in forging their self-identities, no matter how local their contexts of action, individuals contribute to and directly promote social influences that are global in their consequences and implications. The author sketches the contours of the he calls "high modernity"—the world of our day—and considers its ramifications for the self and self-identity.
Yet the repression of existential questions is not complete — and life politics emerges in response.
Baudrillard confuses the pervasive impact of mediated experience with the internal referentiality of the social systems of modernity — these systems become largely autonomous and determined by their own constitutive influences.
The construction of self identity does not float free — class and other divisions can be partially defined through differential access to opportunities for self-actualisation.
The experience of intimate life is not separate from social life. Divorce is not necessarily a tragedy — for some it is an opportunity to further develop themselves, while for others they retreat into a resigned numbness. It is industrial — social relations are rooted in the widespread use of material power and machinery in production processes.
It is capitalist — we live in a system of commodity production which involves both competitive product markets and the commodification of labour power. There are significant institutions of surveillance — the supervisory control of subject populations — both visible and in terms of the use of information to coordinate social activities.
Modernity produces certain distinct social forms — most obviously the nation state, or a system of nation states, which follow coordinated policies or plans on a global scale — nation states permit and entail concentrated reflexive monitoring. Modernity is also characterised by extreme dynamism — the current world is a runaway world — the pace, scope and profoundness of changes is significantly greater than any time before.
Firstly — the separation of time and space and the emptying out of time and space — the clock being the most obvious manifestation which presumed deeply structured changes in the tissue of everyday life, which were universalising, on a global scale.
There are two main ways this occurs — through symbolic tokens such as money and expert systems therapists and each of these permeate every aspect of late-modern life, and both depend on trust. Trust, a leap of faith is essential — because in a disembedded system we cannot know everything. Risk is also part of this. Institutional reflexivity is the third feature of late modernity — the regularised use of knowledge about circumstances of social life as a constitutive element in its organisation and transformation.
In the attempt to know and predict everything, in fact competing knowledge systems have emerged, and there is no way of knowing with any certainty which is correct, thus uncertainty lies at the heart of daily life. Today, virtually all experience is mediated, but this does not result in post-modern fragmentation — in fact mediation is precisely what unifies all of us — pre-modern life is what was truly fragmented.
We are now all painfully and persistently aware of the various modern problems which we cannot escape.
The Future is the driving force of high modernity — or rather the attempt to colonise it based on the use of knowledge. We do this in the context of risk — We are all confronted with uncertainty because the rise of competing expert systems just makes us more uncertain.
Expert knowledge has failed to make the world more predictable. Because never before has there been a time when so many people have been unified into the demands to reflexively make themselves — it is the institutional context of modernity which makes this possible — Globalisation, and abstract systems demand that we engage in self-construction, and therapy becomes central to this.
And I have heard a counter-argument to that solution which suggests that because nature is amoral it decreases the moral good of those exposed to it rather than increases it. Without directly addressing that argument, the author makes an exceptionally good argument in this book for why The author has a brilliant concept of society, this I will not argue. Without directly addressing that argument, the author makes an exceptionally good argument in this book for why connections with nature are a good counterpoint to the difficulties of modernity.
Essentially, modernity turns everything inward such that it is only self-referential. Nature, in its inability to be controlled, cannot be pulled into those reflexive structures.
Consequently exposure to nature can present a non-reflexive reality to a person who has been trained to only exist reflexively.
It is considerable and you would be better off for having read the book. I took 25 pages of notes. Now for the bad: The author is known for churning out book after book and if this book is any example of the self-indulgence involved then one need not wonder how he does it.
The shortcomings in scholarship are particularly irksome in the present environment where publishers claim to have a purpose as quality control. If this is all they can do, Stanford University Press has no purpose in being.
By far the most egregious example of poor scholarship is a citation of Kafka which is a secondary citation. The author cites hardly any other works or facts. Two entire chapters of the book are written as analysis of other books which were picked just because.