Late modernity (or liquid modernity) is the characterization of today's highly developed global societies as the continuation (or development) of modernity rather than as an element of the succeeding era known as postmodernity, or the postmodern.[ citation needed ] Introduced as "liquid" modernity by the Polish sociologist Zygmunt Bauman, late modernity is marked by the global capitalist economies with their increasing privatization of services and by the information revolution. [1] Among its characteristics is that some traits, which in previous generations were assigned to individuals by the community, are instead self-assigned individually and can be changed at will. [2] As a result, people feel insecure about their identities and their places in society, and they feel anxious and distrustful about whether their self-proclaimed traits are being respected. [2] Society as a whole feels more chaotic.
Social theorists and sociologists such as Scott Lash, Ulrich Beck, Zygmunt Bauman, and Anthony Giddens maintain (against postmodernists) that modernization continues into the contemporary era, which is thus better conceived as a radical state of late modernity. [3] On technological and social changes since the 1960s, the concept of "late modernity" proposes that contemporary societies are a clear continuation of modern institutional transitions and cultural developments. Such authors talk about a reflexive modernization as post-traditional order which impact day-to-day social life and personal activities. [4] Modernity now tends to be self-referring, instead of being defined largely in opposition to traditionalism, as with classical modernity.
Giddens does not dispute that important changes have occurred since "high" modernity, but he argues that we have not truly abandoned modernity. Rather, the modernity of contemporary society is a developed, radicalized, "late" modernity—but still modernity, not postmodernity. In such a perspective, postmodernism appears only as a hyper-technological version of modernity. [5]
The subject is constructed in late modernity against the backdrop of a fragmented world of competing and contrasting identities [6] and lifestyle cultures. [7] The framing matrix of the late modern personality is the ambiguous way the fluid social relations of late modernity impinge on the individual, producing a reflexive and multiple self. [8] The question of the self, argues Mandalios (1999), always intersects with the Other or non-self (e.g. stranger, outsider or opposite) who signifies the particular uniqueness or core aspect of the self; while the self performs this same process with its other as was originally worked out by the German philosopher Georg Hegel. Extending beyond modernity, the complexity of entwinement between identity and difference (same-other) extends all the way back to Plato according to Hegel, and the Greek polis argues Mandalios (see Civilization and the Human Subject , 1999).
Zygmunt Bauman, who introduced the idea of liquid modernity, wrote that its characteristics are about the individual, namely increasing feelings of uncertainty and the privatization of ambivalence. It is a kind of chaotic continuation of modernity, where a person can shift from one social position to another in a fluid manner. Nomadism becomes a general trait of the "liquid modern" person as they flow through their own life like a tourist, changing places, jobs, spouses, values, and sometimes more—such as political or sexual orientation—excluding themselves from traditional networks of support, while also freeing themselves from the restrictions or requirements those networks impose.
Bauman stressed the new burden of responsibility that fluid modernism placed on the individual: traditional patterns would be replaced by self-chosen ones. [9] [2] Entry into the globalized society was open to anyone with their own stance and the ability to fund it, in a similar way as was the reception of travellers at the old-fashioned caravanserai. [10] The result is a normative mindset with emphasis on shifting rather than on staying—on provisional or temporary in lieu of permanent (or "solid") commitment—which (the new style) can lead a person astray towards a prison of their own existential creation. [11]
Modernity, a topic in the humanities and social sciences, is both a historical period and the ensemble of particular socio-cultural norms, attitudes and practices that arose in the wake of the Renaissance—in the Age of Reason of 17th-century thought and the 18th-century Enlightenment. Commentators variously consider the era of modernity to have ended by 1930, with World War II in 1945, or as late as the period falling between the 1980s and 1990s; the following era is often referred to as "postmodernity". The term "contemporary history" is also used to refer to the post-1945 timeframe, without assigning it to either the modern or postmodern era.
Postmodernity is the economic or cultural state or condition of society which is said to exist after modernity. Some schools of thought hold that modernity ended in the late 20th century – in the 1980s or early 1990s – and that it was replaced by postmodernity, and still others would extend modernity to cover the developments denoted by postmodernity. The idea of the postmodern condition is sometimes characterized as a culture stripped of its capacity to function in any linear or autonomous state like regressive isolationism, as opposed to the progressive mind state of modernism.
Ulrich Beck was a German sociologist, and one of the most cited social scientists in the world during his lifetime. His work focused on questions of uncontrollability, ignorance and uncertainty in the modern age, and he coined the terms "risk society" and "second modernity" or "reflexive modernization". He also tried to overturn national perspectives that predominated in sociological investigations with a cosmopolitanism that acknowledges the interconnectedness of the modern world. He was a professor at the University of Munich and also held appointments at the Fondation Maison des Sciences de l’Homme (FMSH) in Paris, and at the London School of Economics.
Anthony Giddens, Baron Giddens is an English sociologist who is known for his theory of structuration and his holistic view of modern societies. He is considered to be one of the most prominent modern sociologists and is the author of at least 34 books, published in at least 29 languages, issuing on average more than one book every year. In 2007, Giddens was listed as the fifth most cited author of books in the humanities. He has academic appointments in approximately twenty different universities throughout the world and has received numerous honorary degrees.
The theory of structuration is a social theory of the creation and reproduction of social systems that is based on the analysis of both structure and agents, without giving primacy to either. Furthermore, in structuration theory, neither micro- nor macro-focused analysis alone is sufficient. The theory was proposed by sociologist Anthony Giddens, most significantly in The Constitution of Society, which examines phenomenology, hermeneutics, and social practices at the inseparable intersection of structures and agents. Its proponents have adopted and expanded this balanced position. Though the theory has received much criticism, it remains a pillar of contemporary sociological theory.
Zygmunt Bauman was a Polish–British sociologist and philosopher. He was driven out of the Polish People's Republic during the 1968 Polish political crisis and forced to give up his Polish citizenship. He emigrated to Israel; three years later he moved to the United Kingdom. He resided in England from 1971, where he studied at the London School of Economics and became Professor of Sociology at the University of Leeds, later emeritus. Bauman was a social theorist, writing on issues as diverse as modernity and the Holocaust, postmodern consumerism and liquid modernity.
Sociology as a scholarly discipline emerged, primarily out of Enlightenment thought, as a positivist science of society shortly after the French Revolution. Its genesis owed to various key movements in the philosophy of science and the philosophy of knowledge, arising in reaction to such issues as modernity, capitalism, urbanization, rationalization, secularization, colonization and imperialism.
Risk society is the manner in which modern society organizes in response to risk. The term is closely associated with several key writers on modernity, in particular Ulrich Beck and Anthony Giddens. The term was coined in the 1980s and its popularity during the 1990s was both as a consequence of its links to trends in thinking about wider modernity, and also to its links to popular discourse, in particular the growing environmental concerns during the period.
The concept of reflexive modernization or reflexive modernity was launched by a joint effort of three of the leading European sociologists: Anthony Giddens, Ulrich Beck and Scott Lash. The introduction of this concept served a double purpose: to reassess sociology as a science of the present, and to provide a counterbalance to the postmodernist paradigm offering a re-constructive view alongside deconstruction.
In sociology, the term rationalization was coined by Max Weber, a German sociologist, jurist, and economist. Rationalization is the replacement of traditions, values, and emotions as motivators for behavior in society with concepts based on rationality and reason. The term rational is seen in the context of people, their expressions, and or their actions. This term can be applied to people who can perform speech or in general any action, in addition to the views of rationality within people it can be seen in the perspective of something such as a worldview or perspective (idea). For example, the implementation of bureaucracies in government is a kind of rationalization, as is the construction of high-efficiency living spaces in architecture and urban planning. A potential reason as to why rationalization of a culture may take place in the modern era is the process of globalization. Countries are becoming increasingly interlinked, and with the rise of technology, it is easier for countries to influence each other through social networking, the media and politics. An example of rationalization in place would be the case of witch doctors in certain parts of Africa. Whilst many locals view them as an important part of their culture and traditions, development initiatives and aid workers have tried to rationalize the practice in order to educate the local people in modern medicine and practice.
Second modernity is a phrase coined by the German sociologist Ulrich Beck, and is his word for the period after modernity.
In epistemology, and more specifically, the sociology of knowledge, reflexivity refers to circular relationships between cause and effect, especially as embedded in human belief structures. A reflexive relationship is multi-directional when the causes and the effects affect the reflexive agent in a layered or complex sociological relationship. The complexity of this relationship can be furthered when epistemology includes religion.
The double hermeneutic is the theory, expounded by sociologist Anthony Giddens, that everyday "lay" concepts and those from the social sciences have a two-way relationship. A common example is the idea of social class, a social-scientific category that has entered into wide use in society. Since the 1970s, held to be a distinguishing feature of the social sciences, the double hermeneutic has become a criterion for demarcating the human/social from the natural sciences.
Scott Lash is a professor of sociology and cultural studies at Goldsmiths, University of London. Lash obtained a BSc in Psychology from the University of Michigan, an MA in Sociology from Northwestern University, and a PhD from the London School of Economics (1980). Lash began his teaching career as a lecturer at Lancaster University and became a professor in 1993. He moved to London in 1998 to take up his present post as Director for the Centre for Cultural Studies and Professor of Sociology at Goldsmiths College.
Monika Maria Kostera is a Polish sociologist of management. She is known for her contribution to organization theory, organizational archetypes and myths, storytelling and narrative analysis in organizational anthropology. She holds professorships at University of Warsaw, Södertörn University in Sweden and Institut Mines-Télécom Business School in France.
The following events related to sociology occurred in the 1990s.
Arena is an independent Australian critical and radical publishing cooperative that has been continuously producing writings since its founding in 1963. Established by figures in Australia’s ‘New Left’, Arena is a forum to debate and develop new ideas about society and the world, occupying a unique place in Australian cultural and intellectual life ever since. Arena’s editors and authors share a commitment to creating a genuinely and fully human society for all—a society that draws on left social and political traditions and a ‘green’ revisioning of the world but goes beyond simple or entrenched versions of those ideas. Arena is especially interested in how people and communities draw on complex cultural histories and life-ways that may defy the logic of late capitalism, and on which basis the social might be understood anew.
Peter Beilharz is an Australian sociologist. He is professor of critical theory at Sichuan University, Chengdu, PRC. Previously he was professor of sociology and remains Emeritus Professor at La Trobe University, Melbourne. He is adjunct professor at Curtin University, Perth, Western Australia. Beilharz is founding editor of the international journal of social theory Thesis Eleven published by Sage.
David Lyon is a sociologist who directed the Surveillance Studies Centre at Queen's University in Kingston, Ontario. He previously held a Queen’s Research Chair position and appointments in the Department of Sociology and the Faculty of Law at Queen's University.
In social theory, detraditionalization refers to the erosion of tradition in religion and society in postmodernism.
Then, identity insecurity. People today live in what the late sociologist Zygmunt Bauman called liquid modernity. All the traits that were once assigned to you by your community, you must now determine on your own: your identity, your morality, your gender, your vocation, your purpose, and the place of your belonging. Self-creation becomes a major anxiety-inducing act of young adulthood.
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