We are all modern today. But modernity today is not what it used to be. Over the past few decades, modernity has been radically changed by globalization, individualization, new inequalities, and fundamentalism. A novel way of analysing contemporary societies is needed. This book proposes such an analysis. Every society seeks answers to certain basic questions: how to order life in common; how to satisfy human needs; how to establish knowledge. Sociology long assumed that the answers had been found once and for all: a liberal-democratic state, a market economy, and free scientific institutions. This trinity used to be called ‘modern society’. By contrast, this book is based on the idea that, under conditions of modernity, there are no stable and certain answers to these questions. There is a plurality of possible answers, every proposed answer can be criticized and contested, and every society needs to find its answer on its own. This new sociology of modernity proposes two key instruments through which to understand the answers given to those questions: the experiences human beings have of their own modernity and the interpretations they give to those experiences. It reviews the history of ‘Western’ modernity in this light and then focuses on the specific answers that were and are being developed in Europe.

We are all modern today. But modernity today is not what it used to be. Over the past few decades, modernity has been radically changed by globalization, individualization, new inequalities, and fundamentalism. A novel way of analysing contemporary societies is needed. This book proposes such an analysis. Every society seeks answers to certain basic questions: how to order life in common; how to satisfy human needs; how to establish knowledge. Sociology long assumed that the answers had been found once and for all: a liberal-democratic state, a market economy, and free scientific institutions. This trinity used to be called 'modern society'. By contrast, this book is based on the idea that, under conditions of modernity, there are no stable and certain answers to these questions. There is a plurality of possible answers, every proposed answer can be criticized and contested, and every society needs to find its answer on its own. This new sociology of modernity proposes two key instruments through which to understand the answers given to those questions: the experiences human beings have of their own modernity and the interpretations they give to those experiences. It reviews the history of 'Western' modernity in this light and then focuses on the specific answers that were and are being developed in Europe.

This is a brief, authoritative and accessible introduction to the idea of modernity, written by a leading social theorist. Wagner shows that modernity was based on ideas of freedom, reason and progress, but he examines the extent to which these ideas have been, and can be, realized in the modern world.

Gyekye offers a philosophical interpretation and critical analysis of the African cultural experience in modern times, and shows how Western philosophical concepts help in addressing a wide range of specifically African problems.

The production of ‘human waste’ – or more precisely, wasted lives, the ‘superfluous’ populations of migrants, refugees and other outcasts – is an inevitable outcome of modernization. It is an unavoidable side-effect of economic progress and the quest for order which is characteristic of modernity. As long as large parts of the world remained wholly or partly unaffected by modernization, they were treated by modernizing societies as lands that were able to absorb the excess of population in the ‘developed countries’. Global solutions were sought, and temporarily found, to locally produced overpopulation problems. But as modernization has reached the furthest lands of the planet, ‘redundant population’ is produced everywhere and all localities have to bear the consequences of modernity’s global triumph. They are now confronted with the need to seek – in vain, it seems – local solutions to globally produced problems. The global spread of the modernity has given rise to growing quantities of human beings who are deprived of adequate means of survival, but the planet is fast running out of places to put them. Hence the new anxieties about ‘immigrants’ and ‘asylum seekers’ and the growing role played by diffuse ‘security fears’ on the contemporary political agenda. With characteristic brilliance, this new book by Zygmunt Bauman unravels the impact of this transformation on our contemporary culture and politics and shows that the problem of coping with ‘human waste’ provides a key for understanding some otherwise baffling features of our shared life, from the strategies of global domination to the most intimate aspects of human relationships.

The experience of modernization -- the dizzying social changes that swept millions of people into the capitalist world -- and modernism in art, literature and architecture are brilliantly integrated in this account.

Tracing the emergence and evolution of the modern discourse on boredom in French and German literary, philosophical, and sociological texts, this book fills a gap in the intellectual and cultural history of European modernity.

In this important theoretical and empirical statement John Law argues against the purity of post-enlightenment political and social theory, and offers an alternative post-modern sociology. Arguing in favor of a sociology of verbs, he suggests that power, organizations, mind-body dualisms, and macro-micro distinctions may all be understood as the local performance of recursive modes of social ordering. Drawing on a range of theoretical traditions including actor-network theory, verstehende sociology, and the writing of Michel Foucault, he explores the production of materials - including agents and architectures - and their importance for these modes of ordering. The book, which draws on organizational ethnography to develop its argument, is essential reading for all those interested in social theory, materialism, or the sociology of organizations at the end of the era of high modernity.

Analyzing such cultural practices as selling and shopping, political and social activism, urban field work and rural labor, radical discourses on feminine sexuality, and literary and artistic experimentation, this volume contributes to the rich vein of current feminist scholarship on the "gender of modernism" and challenges the assumption that modernism rose naturally or inevitably to the forefront of the cultural landscape at the turn of the twentieth century.".

The Present Title Is A Descriptive Analysis Of The Nature, Motivation And Changes In Islam In Modern Indian Perspectives. It Has Been Studied From Three Point Of Views Metaphysical Institutional And Historical. Metaphysical Studies Deals With The Concept Of Truth And Its Ultimate Destiny, However Institutional Study Involves In Mode Of Belief And Worship. Both Studies Are Challenged By Modern Islamic Historians. All Islamic Modernists Have Raised Question Mark On The Traditional Islamic Thought And Theology. The Creation Of New Values And Preservation Of Old Tradition Has Created Some Problem Among Islamic Modernists. In Context Of Indian Muslims, Such A Fresh Outlook By Indian Islamic Scholars, Is Absolutely Essential For Giving Enlightment And Guidance Of Lay Muslims, Who Stand Totally Confused By The Antagonistic Ideas.