Search results for ""Author Daniel Steuer""

Siegfried Kracauer was one of the most important German thinkers of the twentieth century. His writings on Weimar culture, mass society, photography and film were groundbreaking and they anticipated many of the themes later developed members of the Frankfurt School and other cultural theorists. No less remarkable were the circumstances under which he made these contributions. After his early years as a journalist in Germany, the rise of the Nazis forced Kracauer into exile – first in Paris and then, after a protracted flight via Marseilles and Lisbon, to the United States. The existential challenges, personal losses and unrelenting hardship Kracauer faced during these years of exile formed the backdrop against which he offered his acute observations of modern life. Jörg Später provides the first comprehensive biography of this extraordinary man. Based on extensive archival research, Später’s biography expertly traces the key influences on Kracauer’s intellectual development and presents his most important works and ideas with great clarity. At the same time, Später ably documents the intensity of Kracauer’s personal relationships, the trauma of his flight and exile, and his embrace of his new homeland, where, finally, the ‘groundlessness’ of refugee existence gave way to a more stable life and, with it, some of the intellectually most fruitful years of Kracauer’s career. The result is a vivid portrait of a man driven both by an urge to capture reality – to attend to the things that are ‘overlooked or misjudged’, that still ‘lack a name’, as he put it – and by a need to find his place in a hostile, threatening world.

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Narratives produce the ties that bind us. They create community, eliminate contingency and anchor us in being. And yet in our contemporary information society, where everything has become arbitrary and random, storytelling becomes storyselling and narratives lose their binding force. Whereas narratives create community, storytelling brings forth only a fleeting community – the community of consumers. No amount of storytelling could recreate the fire around which humans gather to tell each other stories. That fire has long since burnt out. It has been replaced by the digital screen, which separates people rather than bringing them together. Through storytelling, capitalism appropriates narrative: stories sell. They are no longer a medium of shared experience. The inflation of storytelling betrays a need to cope with contingency, but storytelling is unable to transform the information society back into a stable narrative community. Rather, storytelling as storyselling is a pathological phenomenon of our age. Byung-Chul Han, one of the most perceptive cultural theorists of contemporary society, dissects this crisis with exceptional insight and flair.

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In the wake of globalization, cultural forms of expression have become increasingly detached from their places of origin, circulating in a hyper-domain of culture where there is no real difference anymore between indigenous and foreign, near and far, the familiar and the exotic. Heterogeneous cultural contents are brought together side by side, like the fusion food that makes free use of all that the hypercultural pool of spices, ingredients and ways of preparing food has to offer. Culture is becoming un-bound, un-restricted, un-ravelled: a hyperculture. It is a profoundly rhizomatic culture of intense hybridization, fusion and co-appropriation. Today we have all become hypercultural tourists, even in our 'own' culture, to which we do not even belong anymore. Hypercultural tourists travel in the hyperspace of events, a space of cultural sightseeing. They experience culture as cul-tour. Drawing on thinkers from Hegel and Heidegger to Bauman and Homi Bhabha to examine the characteristics of our contemporary hyperculture, Han poses the question: should we welcome the human of the future as the hypercultural tourist, smiling serenely, or should we aspire to a different way of being in the world?

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Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.

Read more less

Narratives produce the ties that bind us. They create community, eliminate contingency and anchor us in being. And yet in our contemporary information society, where everything has become arbitrary and random, storytelling becomes storyselling and narratives lose their binding force. Whereas narratives create community, storytelling brings forth only a fleeting community – the community of consumers. No amount of storytelling could recreate the fire around which humans gather to tell each other stories. That fire has long since burnt out. It has been replaced by the digital screen, which separates people rather than bringing them together. Through storytelling, capitalism appropriates narrative: stories sell. They are no longer a medium of shared experience. The inflation of storytelling betrays a need to cope with contingency, but storytelling is unable to transform the information society back into a stable narrative community. Rather, storytelling as storyselling is a pathological phenomenon of our age. Byung-Chul Han, one of the most perceptive cultural theorists of contemporary society, dissects this crisis with exceptional insight and flair.

Read more less

The tsunami of information unleashed by digitization is threatening to overwhelm us, drowning us in a sea of frenzied communication and disrupting many spheres of social life, including politics. Election campaigns are now being waged as information wars with bots and troll armies, and democracy is degenerating into infocracy. In this new book, Byung-Chul Han argues that infocracy is the new form of rule characteristic of contemporary information capitalism. Whereas the disciplinary regime of industrial capitalism worked with compulsion and repression, this new information regime exploits freedom instead of repressing it. Surveillance and punishment give way to motivation and optimization: we imagine that we are free, but in reality our entire lives are recorded so that our behaviour might be psychopolitically controlled. Under the neoliberal information regime, mechanisms of power function not because people are aware of the fact of constant surveillance but because they perceive themselves to be free. This trenchant critique of politics in the information age will be of great interest to students and scholars in the humanities and social sciences and to anyone concerned about the fate of politics in our time.

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In our busy and hurried lives, we are losing the ability to be inactive. Human existence becomes fully absorbed by activity – even leisure, treated as a respite from work, becomes part of the same logic. Intense life today means first of all more performance or more consumption. We have forgotten that it is precisely inactivity, which does not produce anything, that represents an intense and radiant form of life. For Byung-Chul Han, inactivity constitutes the human. Without moments of pause or hesitation, acting deteriorates into blind action and reaction. When life follows the rule of stimulus–response and need–satisfaction, it atrophies into pure survival: naked biological life. If we lose the ability to be inactive, we begin to resemble machines that simply function. True life begins when concern for survival, for the exigencies of mere life, ends. The ultimate purpose of all human endeavour is inactivity. In a beautifully crafted ode to the art of being still, Han shows that the current crisis in our society calls for a very different way of life: one based on the vita contemplative. He pleads for bringing our ceaseless activities to a stop and making room for the magic that happens in between. Life receives its radiance only from inactivity.

Read more less

In the wake of globalization, cultural forms of expression have become increasingly detached from their places of origin, circulating in a hyper-domain of culture where there is no real difference anymore between indigenous and foreign, near and far, the familiar and the exotic. Heterogeneous cultural contents are brought together side by side, like the fusion food that makes free use of all that the hypercultural pool of spices, ingredients and ways of preparing food has to offer. Culture is becoming un-bound, un-restricted, un-ravelled: a hyperculture. It is a profoundly rhizomatic culture of intense hybridization, fusion and co-appropriation. Today we have all become hypercultural tourists, even in our 'own' culture, to which we do not even belong anymore. Hypercultural tourists travel in the hyperspace of events, a space of cultural sightseeing. They experience culture as cul-tour. Drawing on thinkers from Hegel and Heidegger to Bauman and Homi Bhabha to examine the characteristics of our contemporary hyperculture, Han poses the question: should we welcome the human of the future as the hypercultural tourist, smiling serenely, or should we aspire to a different way of being in the world?

Read more less

Untrammelled neoliberalism and the inexorable force of production have produced a 21st century crisis of community: a narcissistic cult of authenticity and mass turning-inward are among the pathologies engendered by it. We are individuals afloat in an atomised society, where the loss of the symbolic structures inherent in ritual behaviour has led to overdependence on the contingent to steer identity. Avoiding saccharine nostalgia for the rituals of the past, Han provides a genealogy of their disappearance as a means of diagnosing the pathologies of the present. He juxtaposes a community without communication – where the intensity of togetherness in silent recognition provides structure and meaning – to today’s communication without community, which does away with collective feelings and leaves individuals exposed to exploitation and manipulation by neoliberal psycho-politics. The community that is invoked everywhere today is an atrophied and commoditized community that lacks the symbolic power to bind people together. For Han, it is only the mutual praxis of recognition borne by the ritualistic sharing of the symbolic between members of a community which creates the footholds of objectivity allowing us to make sense of time. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

Read more less

Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.

Read more less

The tsunami of information unleashed by digitization is threatening to overwhelm us, drowning us in a sea of frenzied communication and disrupting many spheres of social life, including politics. Election campaigns are now being waged as information wars with bots and troll armies, and democracy is degenerating into infocracy. In this new book, Byung-Chul Han argues that infocracy is the new form of rule characteristic of contemporary information capitalism. Whereas the disciplinary regime of industrial capitalism worked with compulsion and repression, this new information regime exploits freedom instead of repressing it. Surveillance and punishment give way to motivation and optimization: we imagine that we are free, but in reality our entire lives are recorded so that our behaviour might be psychopolitically controlled. Under the neoliberal information regime, mechanisms of power function not because people are aware of the fact of constant surveillance but because they perceive themselves to be free. This trenchant critique of politics in the information age will be of great interest to students and scholars in the humanities and social sciences and to anyone concerned about the fate of politics in our time.

Read more less

Our societies today are characterized by a universal algophobia: a generalized fear of pain. We strive to avoid all painful conditions – even the pain of love is treated as suspect. This algophobia extends into society: less and less space is given to conflicts and controversies that might prompt painful discussions. It takes hold of politics too: politics becomes a palliative politics that is incapable of implementing radical reforms that might be painful, so all we get is more of the same. Faced with the coronavirus pandemic, the palliative society is transformed into a society of survival. The virus enters the palliative zone of well-being and turns it into a quarantine zone in which life is increasingly focused on survival. And the more life becomes survival, the greater the fear of death: the pandemic makes death, which we had carefully repressed and set aside, visible again. Everywhere, the prolongation of life at any cost is the preeminent value, and we are prepared to sacrifice everything that makes life worth living for the sake of survival. This trenchant analysis of our contemporary societies by one of the most original cultural critics of our time will appeal to a wide readership.

Read more less

Zen Buddhism is a form of Mahāyāna Buddhism that originated in China and is strongly focused on meditation. It is characteristically sceptical towards language and distrustful of conceptual thought, which explains why Zen Buddhist sayings are so enigmatic and succinct. But despite Zen Buddhism’s hostility towards theory and discourse, it is possible to reflect philosophically on Zen Buddhism and bring out its philosophical insights. In this short book, Byung-Chul Han seeks to unfold the philosophical force inherent in Zen Buddhism, delving into the foundations of Far Eastern thought to which Zen Buddhism is indebted. Han does this comparatively by confronting and contrasting the insights of Zen Buddhism with the philosophies of Plato, Leibniz, Fichte, Hegel, Schopenhauer, Nietzsche, Kierkegaard, Heidegger and others, showing that Zen Buddhism and Western philosophy have very different ways of understanding religion, subjectivity, emptiness, friendliness and death. This important work by one of the most widely read philosophers and cultural theorists of our time will be of great value to anyone interested in comparative philosophy and religion.

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Zen Buddhism is a form of Mahāyāna Buddhism that originated in China and is strongly focused on meditation. It is characteristically sceptical towards language and distrustful of conceptual thought, which explains why Zen Buddhist sayings are so enigmatic and succinct. But despite Zen Buddhism’s hostility towards theory and discourse, it is possible to reflect philosophically on Zen Buddhism and bring out its philosophical insights. In this short book, Byung-Chul Han seeks to unfold the philosophical force inherent in Zen Buddhism, delving into the foundations of Far Eastern thought to which Zen Buddhism is indebted. Han does this comparatively by confronting and contrasting the insights of Zen Buddhism with the philosophies of Plato, Leibniz, Fichte, Hegel, Schopenhauer, Nietzsche, Kierkegaard, Heidegger and others, showing that Zen Buddhism and Western philosophy have very different ways of understanding religion, subjectivity, emptiness, friendliness and death. This important work by one of the most widely read philosophers and cultural theorists of our time will be of great value to anyone interested in comparative philosophy and religion.

Read more less

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one’s own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he ‘couldn’t think beyond it’ as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.

Read more less

Western thinking has long been dominated by essence, by a preoccupation with that which dwells in itself and delimits itself from the other. By contrast, Far Eastern thought is centred not on essence but on absence. The fundamental topos of Far Eastern thinking is not being but ‘the way’ (dao), which lacks the solidity and fixedness of essence. The difference between essence and absence is the difference between being and path, between dwelling and wandering. ‘A Zen monk should be without fixed abode, like the clouds, and without fixed support, like water’, said the Japanese Zen master Dōgen. Drawing on this fundamental distinction between essence and absence, Byung-Chul Han explores the differences between Western and Far Eastern philosophy, aesthetics, architecture and art, shedding fresh light on a culture of absence that may at first sight appear strange and unfamiliar to those in the West whose ways of thinking have been shaped for centuries by the preoccupation with essence.

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“A superb biographical portrait and work of historical analysis…Let us hope that it will serve if not as a manual then at least as an inspiration—good statesmanship is needed more than ever.”—Brendan Simms, Wall Street Journal“Brilliantly refreshes our understanding of Metternich and his era…[He] was an intellectual in politics of a kind now rare.”—Christopher Clark, London Review of Books“Succeed[s] in forcing readers to wonder whether Metternich’s efforts to defend an essentially conservative order against populists and terrorists are so different from the struggles that liberal democracies face today.”—Andrew Moravcsik, Foreign AffairsMetternich is often portrayed as the epitome of reactionary conservatism, a ruthless aristocrat who used his power to stifle liberalism and oppose the dreams of social change that inspired the revolutionaries of 1848. But in this landmark biography, the first to make use of state and family papers, Wolfram Siemann paints a fundamentally new image of the man, revealing him to be more forward-looking and nimble than we have ever recognized.Clemens von Metternich emerged from the horrors of the Revolutionary and Napoleonic wars committed above all to the preservation of peace. As the Austrian Empire’s foreign minister and chancellor he was, as Henry Kissinger has observed, the father of realpolitik. But short of compromising on his overarching goal, Metternich aimed to accommodate liberalism and nationalism. Siemann draws on previously unexamined archives to bring this dazzling man to life. Hailed as a masterpiece of historical writing, Metternich is indispensable for understanding the forces of revolution, reaction, and moderation that shaped the modern world.

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Western thinking has long been dominated by essence, by a preoccupation with that which dwells in itself and delimits itself from the other. By contrast, Far Eastern thought is centred not on essence but on absence. The fundamental topos of Far Eastern thinking is not being but ‘the way’ (dao), which lacks the solidity and fixedness of essence. The difference between essence and absence is the difference between being and path, between dwelling and wandering. ‘A Zen monk should be without fixed abode, like the clouds, and without fixed support, like water’, said the Japanese Zen master Dōgen. Drawing on this fundamental distinction between essence and absence, Byung-Chul Han explores the differences between Western and Far Eastern philosophy, aesthetics, architecture and art, shedding fresh light on a culture of absence that may at first sight appear strange and unfamiliar to those in the West whose ways of thinking have been shaped for centuries by the preoccupation with essence.

Read more less

In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness.

Read more less

In our busy and hurried lives, we are losing the ability to be inactive. Human existence becomes fully absorbed by activity – even leisure, treated as a respite from work, becomes part of the same logic. Intense life today means first of all more performance or more consumption. We have forgotten that it is precisely inactivity, which does not produce anything, that represents an intense and radiant form of life. For Byung-Chul Han, inactivity constitutes the human. Without moments of pause or hesitation, acting deteriorates into blind action and reaction. When life follows the rule of stimulus–response and need–satisfaction, it atrophies into pure survival: naked biological life. If we lose the ability to be inactive, we begin to resemble machines that simply function. True life begins when concern for survival, for the exigencies of mere life, ends. The ultimate purpose of all human endeavour is inactivity. In a beautifully crafted ode to the art of being still, Han shows that the current crisis in our society calls for a very different way of life: one based on the vita contemplative. He pleads for bringing our ceaseless activities to a stop and making room for the magic that happens in between. Life receives its radiance only from inactivity.

Read more less

We no longer inhabit earth and dwell under the sky: these are being replaced by Google Earth and the Cloud. The terrestrial order is giving way to a digital order, the world of things is being replaced by a world of non-things – a constantly expanding ‘infosphere’ of information and communication which displaces objects and obliterates any stillness and calmness in our lives. Byung-Chul Han’s critique of the infosphere highlights the price we are paying for our growing preoccupation with information and communication. Today we search for more information without gaining any real knowledge. We communicate constantly without participating in a community. We save masses of data without keeping track of our memories. We accumulate friends and followers without encountering other people. This is how information develops a form of life that has no stability or duration. And as we become increasingly absorbed in the infosphere, we lose touch with the magic of things which provide a stable environment for dwelling and give continuity to human life. The infosphere may seem to grant us new freedoms but it creates new forms of control too, and it cuts us off from the kind of freedom that is tied to acting in the world. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

Read more less

Our societies today are characterized by a universal algophobia: a generalized fear of pain. We strive to avoid all painful conditions – even the pain of love is treated as suspect. This algophobia extends into society: less and less space is given to conflicts and controversies that might prompt painful discussions. It takes hold of politics too: politics becomes a palliative politics that is incapable of implementing radical reforms that might be painful, so all we get is more of the same. Faced with the coronavirus pandemic, the palliative society is transformed into a society of survival. The virus enters the palliative zone of well-being and turns it into a quarantine zone in which life is increasingly focused on survival. And the more life becomes survival, the greater the fear of death: the pandemic makes death, which we had carefully repressed and set aside, visible again. Everywhere, the prolongation of life at any cost is the preeminent value, and we are prepared to sacrifice everything that makes life worth living for the sake of survival. This trenchant analysis of our contemporary societies by one of the most original cultural critics of our time will appeal to a wide readership.

Read more less

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one’s own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he ‘couldn’t think beyond it’ as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.

Read more less

We no longer inhabit earth and dwell under the sky: these are being replaced by Google Earth and the Cloud. The terrestrial order is giving way to a digital order, the world of things is being replaced by a world of non-things – a constantly expanding ‘infosphere’ of information and communication which displaces objects and obliterates any stillness and calmness in our lives. Byung-Chul Han’s critique of the infosphere highlights the price we are paying for our growing preoccupation with information and communication. Today we search for more information without gaining any real knowledge. We communicate constantly without participating in a community. We save masses of data without keeping track of our memories. We accumulate friends and followers without encountering other people. This is how information develops a form of life that has no stability or duration. And as we become increasingly absorbed in the infosphere, we lose touch with the magic of things which provide a stable environment for dwelling and give continuity to human life. The infosphere may seem to grant us new freedoms but it creates new forms of control too, and it cuts us off from the kind of freedom that is tied to acting in the world. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

Read more less

Untrammelled neoliberalism and the inexorable force of production have produced a 21st century crisis of community: a narcissistic cult of authenticity and mass turning-inward are among the pathologies engendered by it. We are individuals afloat in an atomised society, where the loss of the symbolic structures inherent in ritual behaviour has led to overdependence on the contingent to steer identity. Avoiding saccharine nostalgia for the rituals of the past, Han provides a genealogy of their disappearance as a means of diagnosing the pathologies of the present. He juxtaposes a community without communication – where the intensity of togetherness in silent recognition provides structure and meaning – to today’s communication without community, which does away with collective feelings and leaves individuals exposed to exploitation and manipulation by neoliberal psycho-politics. The community that is invoked everywhere today is an atrophied and commoditized community that lacks the symbolic power to bind people together. For Han, it is only the mutual praxis of recognition borne by the ritualistic sharing of the symbolic between members of a community which creates the footholds of objectivity allowing us to make sense of time. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

Read more less

In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness.

Read more less

This book examines the continuing relevance of Büchner in the early twenty-first century, in terms of politics, science, philosophy, aesthetics, performance and cultural studies, uniquely combining close readings with wide-ranging cultural, theatrical, philosophical and theoretical contextualizations. Der Band beschäftigt sich mit Büchners anhaltender Aktualität in den verschiedensten Bereichen. Er zeichnet sich durch detailliert textbezogene Interpretationen aus, die gleichzeitig zahlreiche aktuelle kultur- und theaterwissenschaftliche, philosophische, naturwissenschaftliche, ästhetische und theoretische Themen ansprechen.

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Shortly before his death, Zygmunt Bauman spent several days in conversation with the Swiss journalist Peter Haffner. Out of these conversations emerged this book in which Bauman shows himself to be the pre-eminent social thinker for which he became world renowned, a thinker who never shied away from addressing the great issues of our time and always strove to interrogate received wisdom and common sense, to make the familiar unfamiliar. As in Bauman’s work more generally, the personal and the political are interwoven in this book. Bauman’s life, which followed the same trajectory as the social and political upheavals of the 20th century, left its trace on his thought. Bauman describes his upbringing in Poland, military service in the Red Army, working for the Polish Secret Service after the war and expulsion from Poland in 1968, providing personal accounts of the historical events on which he brings his social and political insights to bear. His reflections on history, identity, Jewishness, morality, happiness and love are rooted in his own personal journey through the turbulent events of the 20th century to which he bore witness. These last conversations shed new light on one of the greatest social thinkers of our time, offering a more personal perspective on a man who changed our way of thinking about the modern world.

Read more less

Shortly before his death, Zygmunt Bauman spent several days in conversation with the Swiss journalist Peter Haffner. Out of these conversations emerged this book in which Bauman shows himself to be the pre-eminent social thinker for which he became world renowned, a thinker who never shied away from addressing the great issues of our time and always strove to interrogate received wisdom and common sense, to make the familiar unfamiliar. As in Bauman’s work more generally, the personal and the political are interwoven in this book. Bauman’s life, which followed the same trajectory as the social and political upheavals of the 20th century, left its trace on his thought. Bauman describes his upbringing in Poland, military service in the Red Army, working for the Polish Secret Service after the war and expulsion from Poland in 1968, providing personal accounts of the historical events on which he brings his social and political insights to bear. His reflections on history, identity, Jewishness, morality, happiness and love are rooted in his own personal journey through the turbulent events of the 20th century to which he bore witness. These last conversations shed new light on one of the greatest social thinkers of our time, offering a more personal perspective on a man who changed our way of thinking about the modern world.

Read more less