With a foreword by David Riesman, author of The Lonely Crowd. Introducing a new term to the sociological lexicon: ′postemotionalism′, Stjepan Mestrovic argues that the focus of postmodernism has been on knowledge and information, and he demonstrates how the emotions in mass industrial societies have been neglected to devastating effect. Using contempoary examples, the author shows how emotion has become increasingly separated from action; how - in a world of disjointed and synthetic emotions - social solidarity has become more problematic; and how compassion fatigue has increasingly replaced political commitment and responsibility. Mestrovic discusses the relation between knowledge and the emotions in thinkers as diverse as Durkheim, Baudrillard, Ritzer, Riesman, and Orwell. This stimulating and provocative work concludes with a discussion of the postemotional society, where peer groups replace the government as the means of social control.

The topics of bullying and hazing have sparked interest and discussion in recent years. Hazing is a crime in the United States, and Western nations have made efforts to stamp out bullying in schools, the workplace, and institutions. However, for the most part, bullying and hazing are ill-defined and lack theoretical perspective. Mestrovic brings classical as well as contemporary social theory to bear on this discussion. Thorstein Veblen defined the predatory barbarian as the social type, enshrined by modernity, who prefers to use force over peacable means to achieve ends. On the other extreme, Marcel Mauss wrote about the spirit of the gift and its obligations - to give, to receive, and to reciprocate - as the fundamental basis of social life. Yet, he argued that the spirit of modernity was disappearing with the progress of modernity. Mestrovic traces this fundamental opposition between barbaric force or bullying versus benign obligation that is the spirit of the gift through a host of modernist and postmodernist thinkers and theories. He introduces the concept of the ′postemotional bully′ as an alternative to both of these major bodies of social theory. The postemotional bully, as a social type, is fungible, beset by screen-images on media and social media that are isolating, and is at the mercy of the peer-group. Case studies focus on bullying and hazing, specifically the cases of an American solider who committed suicide in Afghanistan, instances of torture at Abu Ghraib, and the murder of a 23-year-old African-American inmate in a Southern state prison in the US.

Blackwater, Abu Ghraib and other scandals in Iraq were presaged by the murderous Operation Iron Triangle in May 2006 when US soldiers were ordered to kill all Iraqis of military age. The soldiers were imprisoned; the officer was merely reprimanded. Mestrovic details the American leadershipOCOs fake commitment to the Geneva Conventions and the rule of law, fake due process for defendants, fake goals of promoting democracy, and compulsion to repeat our errors in Vietnam. The Blackwater scandal involved killing unarmed Iraqis in accordance with rules of engagement that were apparently similar to the case analyzed in these pages."

With a foreword by David Riesman, author of The Lonely Crowd. Introducing a new term to the sociological lexicon: ′postemotionalism′, Stjepan Mestrovic argues that the focus of postmodernism has been on knowledge and information, and he demonstrates how the emotions in mass industrial societies have been neglected to devastating effect. Using contempoary examples, the author shows how emotion has become increasingly separated from action; how - in a world of disjointed and synthetic emotions - social solidarity has become more problematic; and how compassion fatigue has increasingly replaced political commitment and responsibility. Mestrovic discusses the relation between knowledge and the emotions in thinkers as diverse as Durkheim, Baudrillard, Ritzer, Riesman, and Orwell. This stimulating and provocative work concludes with a discussion of the postemotional society, where peer groups replace the government as the means of social control.

This book offers a new perspective on sociological studies of the consumer society, introducing neglected normative questions relating to the good life and human flourishing - subjects more commonly discussed in fields of moral, political, and social philosophy. With attention to a wide range of subjects, including postemotional law and responsibility, dehumanised consumption and prosumerism, fashion, embodiment, conspicuous consumption, and sustainability, this book analyzes the structural and cultural transformations that can be identified in consumer society. It also offers a critical - but not pessimistic - view of the important question of whether consumption is leading to an increasing isolation, individualization or commodification of human beings, suggesting an analytical framework for understanding consumer culture and human praxis. Bringing together work from across disciplines by scholars in the US, Europe, and the UK to engage with questions concerning our globalized and globalizing world, where consumerism is a keystone for understanding our contemporary culture and its social structures, Being Human in a Consumer Society will appeal to scholars and students of sociology, social theory, and contemporary philosophy.

The concept of culture industry leads a double life. On the one hand, it appears as transparent, being used widely and freely in reference to a branch of business; on the other, it is a notion belonging to a critical tradition that wants to preserve the tension resulting from the juxtaposition of these two words. Culture Industry Today is a contribution to the latter trend, which takes into account the current prevalence of the former. By offering interpretations of the term in relation to philosophy, media, television, the Third World, the psyche and the culture of consumption, the book aims at showing the continued relevance of an expression whose muteness is the corroboration of its darkest content.

This inter-disciplinary edited volume critically examines the dynamics of the War on Terror, focusing on the theme of the politics of response. The book explores both how responses to terrorism - by politicians, authorities and the media - legitimise particular forms of sovereign politics, and how terrorism can be understood as a response to global inequalities, colonial and imperial legacies, and the dominant idioms of modern politics. The investigation is made against the backdrop of the 7 July 2005 bombings in London and their aftermath, which have gone largely unexamined in the academic literature to date. The case offers a provocative site for analysing the diverse logics implicated in the broader context of the War on Terror, for examining how terrorist events are framed, and how such framings serve to legitimise particular policies and political practices.

Many aspects of religion are puzzling these days. This 2003 book looks at ways of improving our understanding of religious change by strengthening the links between social theory and the social scientific study of religion. It clarifies the social processes involved in constructing religion and non-religion in public and private life. Taking illustrations of the importance of these boundaries from studies of secularisation, religious diversity, globalisation, religious movements and self-identity, Beckford reviews social scientific knowledge about religion and assesses the strengths and weaknesses of a wide range of theoretical attempts to account for religious change and continuity. The discussion goes in two directions. The first is towards identifying ways in which studies of religion would benefit from taking better account of themes in recent social theory. The second is towards identifying reasons for social theorists to pay more attention to the findings of empirical investigations of religion.

This book provides an exciting, accessible and wide-ranging guide to the development of classical and contemporary Durkheimian thought. Jonathan Fish offers a re-reading of the writings of Emile Durkheim and Talcott Parsons on religion. He aims to move beyond rationalistic readings which have neglected the key significance of collective human emotion in Durkheim's accounts of the link between society, religion and morality. He goes on to look at the development of these ideas in the work of Parsons and more recent Durkheimian thinkers. Making an important contribution both to studies of Durkheim and the Durkheimian tradition and to the sociology of emotion, the book is distinctive in arguing that religion is an essential backdrop for understanding emotion. In making this claim the author provides a key to re-establishing links between the sociology of religion and the wider discipline of sociology.