By Richard Kilminster, Ian Varcoe
In Culture, Modernity and Revolution a gaggle of amazing sociologists and social philosophers replicate upon the main matters of Zygmunt Bauman. Their essays not just honour the guy, yet offer very important contributions to the 3 interlinked subject matters that may be acknowledged to shape the guiding threads of Bauman's existence paintings: strength, tradition and modernity. Culture, Modernity and Revolution is either a extraordinary sociological remark at the difficulties dealing with East-Central Europe and an exposition of a few of the foremost, hitherto overlooked, positive factors of the fashionable cultural universe.
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Additional resources for Culture, Modernity and Revolution: Essays in Honour of Zygmunt Bauman
These potentialities were greatly enhanced by the specific type of structural pluralism that developed in Europe—the multiplicity of social and political formations, of centres of power and continuous flexibility of political and communal boundaries. But it was only with the Reformation, the consequent rise of Protestant sectarianism, the formation of modern states and the rise of capitalism that these potentialities gave rise to far-reaching transformations of the cultural and political order.
Wiatr sees as a likely scenario in many countries an antireform, populist and nationalistic form of authoritarianism, verbally committed to the continuing of the economic reforms, but carrying out repressive measures against ‘enemies of the state’, such as former communists. He concludes with four suggestions for policies which would aid stabilization of the democratic regimes and provide a countervailing weight against authoritarianism of the Right: reducing the social costs of the economic reforms and spreading their burden; negotiated compromises between government, new capitalists and trade unions, made legally binding; more actively involving the reformist post-communist parties in the reform process; and building political institutions conducive to the orderly representation of interests and their resolution.
EISENSTADT principle in all fields of this new tradition—the ethos of cognitive rationality combined in itself in a great variety of forms the elements of ‘logos’ and ‘mythos’ (see Blumenberg 1983; Habermas 1987b). All, or at least most, of the components of the cultural vision of modernity have of course been challenged in the last decade or so. These challenges, which have claimed that the modern era has basically ended, giving rise to the post-modern one, were, in their turn, counter-challenged.