Suchergebnisse

Zusammenfassung: Estamos estancados en una vida frenética, alienada y desconectada del entorno social y natural ¡Necesitamos un horizonte social alternativo! Para ello, los dos sociólogos más importantes de Alemania elaboran una novedosa teoría crítica que da respuesta a la crisis multidimensional de la época actual. Andreas Reckwitz y Hartmut Rosa pre¬sentan sus respectivas concepciones de las dos áreas de la teoría sociológica: la «teoría social» [Sozialtheorie] y la «teoría de la sociedad» [Gesellschaftstheorie].Andreas Reckwitz define su propia teoría de la praxis y desarrolla los mecanismos de su teoría de la sociedad (tardo)moderna. Por otro lado, Hartmut Rosa profundiza en su original «sociología de las relaciones con el mundo» y propone la estabilización adaptativa y la resonancia como dos «terapias» para la superación de las patologías sociales de la (tardo)modernidad.

Strävan efter att ställa världen till vårt förfogande, att råda över den, är enligt den tyske sociologen Hartmut Rosa utmärkande moderniteten som kulturell livsform. Men en fullständigt känd, planerad och behärskad värld vore samtidigt en död värld. Utan mötet med det som vi inte kan råda över inget liv. Våra liv utspelas i spänningen mellan det som står till vårt förfogande och det som förblir utanför vår kontroll. Detta är en vardaglig erfarenhet som vi alla delar, om än i olik grad. Rosa utforskar i denna essä hur spänningen mellan det vi kan och det vi inte kan råda över manifesterar sig både i våra individuella liv i vårt förhållande till kropp och hälsa, kärleks- och samliv, utbildning och yrkesliv och i våra politiska institutioners försök att styra och planera i en oöverskådlig värld. Hartmut Rosa är professor i sociologi vid universitetet i Jena och författare till de uppmärksammade samtidsdiagnostiska böckerna "Beschleugning" (Accelreration) och "Resonanz". Daidalos har tidigare utgivit artikelsamlingen "Acceleration, modernitet och identitet. Tre essäer."

La 4e de couverture indique :"Le projet culturel de notre modernité semble parvenu à son point d'aboutissement : la science, la technique, l'économie, l'organisation sociale et politique ont rendu les êtres et les choses disponibles de manière permanente et illimitée. Mais alors que toutes les expériences et les richesses potentielles de l'existence gisent à notre portée, elles se dérobent soudain à nous. Le monde se referme mystérieusement ; il devient illisible et muet. Le désastre écologique montre que la conquête de notre environnement façonne un milieu hostile. Le surgissement de crises erratiques révèle l'inanité d'une volonté de contrôle débouchant sur un chaos généralisé. Et, à mesure que les promesses d'épanouissement se muent en injonctions de réussite et nos désirs en cycles infinis de frustrations, la maîtrise de nos propres vies nous échappe. S'il en est ainsi, suggère Hartmut Rosa, c'est que le fait de disposer à notre guise de la nature, des personnes et de la beauté qui nous entourent nous prive de toute résonance avec elles. Telle est la contradiction fondamentale dans laquelle nous nous débattons. Pour la résoudre, cet essai ne nous engage pas à nous réfugier dans une posture contemplative, mais à réinventer notre relation au monde."

Das zentrale Bestreben der Moderne gilt der Vergrößerung der eigenen Reichweite, des Zugriffs auf die Welt: Diese verfügbare Welt ist jedoch, so Hartmut Rosas brisante These, eine verstummte, mit ihr gibt es keinen Dialog mehr. Gegen diese fortschreitende Entfremdung zwischen Mensch und Welt setzt Rosa die "Resonanz", als klingende, unberechenbare Beziehung mit einer nicht-verfügbaren Welt. Zur Resonanz kommt es, wenn wir uns auf Fremdes, Irritierendes einlassen, auf all das, was sich außerhalb unserer kontrollierenden Reichweite befindet. Das Ergebnis dieses Prozesses lässt sich nicht vorhersagen oder planen, daher eignet dem Ereignis der Resonanz immer auch ein Moment der Unverfügbarkeit. "Dieses Buch ist unbedingt lesenswert. Es ist gut geschrieben und steckt voller treffender Zeitdiagnosen" (deutschlandfunk.de)

"Many countries have experienced a decline of economic growth for decades, an effect that was only aggravated by the recent global financial crisis. What if in the 21st century this is no longer an exception, but the general rule? Does an economy without growth necessarily bring hardship and crises, as is often assumed? Or could it be a chance for a better life? Authors have long argued that money added to an income that already secures basic needs no longer enhances well-being. Also, ecological constraints and a sinking global absorption capacity increasingly reduce the margin of profitability on investments. Efforts to restore growth politically, however, often lead to reduced levels of social protection, reduced ecological and health standards, unfair tax burdens and rising inequalities. Thus it is time to dissolve the link between economic growth and the good life. This book argues that a good life beyond growth is not only possible, but highly desirable. It conceptualizes "the good life" as a fulfilled life that is embedded in social relations and at peace with nature, independent of a mounting availability of resources. In bringing together experts from different fields, this book opens an interdisciplinary discussion that has often been restricted to separate disciplines. Philosophers, sociologists, economists and activists come together to discuss the political and social conditions of a good life in societies which no longer rely on economic growth and no longer call for an ever expanding circle of extraction, consumption, pollution, waste, conflict, and psychological burnout. Read together, these essays will have a major impact on the debates about economic growth, economic and ecological justice, and the good life in times of crisis."--Provided by publisher

From its beginning, Critical Theory aimed to explore the laws governing social life as a formational totality and the forces shaping and driving its historical evolution. So the attempt to develop a comprehensive conception of 'society' encompassing both its structural as well as its cultural components can be considered one of the defining hallmarks of Critical Theory through all its theoretical and generational variations. But what, then, is Critical Theory's conception of society? To answer this question, the authors make use of a three-tiered heuristic model distinguishing synthesis (what is society?), dynamis (what are the driving forces of social change?) and praxis ((how) can social change be motivated or influenced by social actors?). In this way, they are able to reconstruct not only the divergences and controversies between the different versions and approaches in Critical Theory across the four generations of authors writing in this tradition, but also four core points of convergence which can serve to differentiate between Critical Theory in the Frankfurt School tradition and other critical theories. These four points, we suggest, should be seen to form the backbone of any valid conception of society in contemporary Critical Theory.

Abstract: The interview focuses on Hartmut Rosa's interpretation of the modern nation state. According to his theory, the territorial state, which unifies and standardizes time, language, law and currency, is understood in close dependence with modern processes of social acceleration. A dialectical relationship would take place: while the Westphalian state explains social acceleration, it is also recognized that the nation state became such a successful institution precisely due to the fact that it could accelerate. In the long run, the centrifugal forces of acceleration, which help to bring about contemporary globalization, tend to leave the sovereign state in a fragile condition. On the other hand, the nation, as a separable phenomenon irreducible to the state, seems to be a much less discussed category in Rosa's work. In this interview, Rosa introduces the nation as a cultural engine that provides the motivational force for the state to function properly. His sociological distinction between "cultural" and "institutional" levels is applied to the nation state, necessarily a hybrid. Looking at today's world, Rosa discusses the current rise of national populism and what he calls the "promise of omnipotence" (the idea that the people is all powerful), as a way of explaining the return of nationalism; but he also grapples with the phenomenon of cosmopolitanism (as distinct from globalization) and the hegemony of China.