The pace of modern life is undoubtedly speeding up, yet this acceleration does not seem to have made us any happier or more content. If acceleration is the problem, then the solution, argues Hartmut Rosa in this major new work, lies in “resonance.” The quality of a human life cannot be measured simply in terms of resources, options, and moments of happiness; instead, we must consider our relationship to, or resonance with, the world. Applying his theory of resonance to many domains of human activity, Rosa describes the full spectrum of ways in which we establish our relationship to the world, from the act of breathing to the adoption of culturally distinct worldviews. He then turns to the realms of concrete experience and action – family and politics, work and sports, religion and art – in which we as late modern subjects seek out resonance. This task is proving ever more difficult as modernity’s logic of escalation is both cause and consequence of a distorted relationship to the world, at individual and collective levels. As Rosa shows, all the great crises of modern society – the environmental crisis, the crisis of democracy, the psychological crisis – can also be understood and analyzed in terms of resonance and our broken relationship to the world around us. Building on his now classic work on acceleration, Rosa’s new book is a major new contribution to the theory of modernity, showing how our problematic relation to the world is at the crux of some of the most pressing issues we face today. This bold renewal of critical theory for our times will be of great interest to students and scholars across the social sciences and humanities.

Social quality thinking emerged from a critique of one-sided policies by breaking through the limitations previously set by purely economistic paradigms. By tracing its expansion and presenting different aspects of social quality theory, this volume provides an overview of a more nuanced approach, which assesses societal progress and introduces proposals that are relevant for policy making. Crucially, important components emerge with research by scholars from Asia, particularly China, eastern Europe, and other regions beyond western Europe, the theory’s place of origin. As this volume shows, this rich diversity of approaches and their cross-national comparisons reveal the increasingly important role of social quality theory for informing political debates on development and sustainability.

Social life is in a constant process of change, and sociology can never stand still. As a result, sociology today is a theoretically diverse enterprise, covering a huge range of subjects and drawing on a broad array of research methods. Central to this endeavour is the use of core concepts and ideas which allow sociologists to make sense of societies, though our understanding of these concepts necessarily evolves and changes. This clear and jargon-free book introduces a careful selection of essential concepts that have helped to shape sociology and others that continue to do so. Going beyond brief, dictionary-style definitions, Anthony Giddens and Philip W. Sutton provide an extended discussion of each concept which sets it in historical and theoretical context, explores its main meanings in use, introduces relevant criticisms, and points readers to its ongoing development in contemporary research and theorizing. Organized in ten thematic sections, the book offers a portrait of sociology through its essential concepts, ranging from capitalism, identity and deviance to globalization, the environment and intersectionality. It will be essential reading for all those new to sociology as well as anyone seeking a reliable route map for a rapidly changing world.

How did the rich countries really become rich? In this provocative study, Ha-Joon Chang examines the great pressure on developing countries from the developed world to adopt certain 'good policies' and 'good institutions', seen today as necessary for economic development. His conclusions are compelling and disturbing: that developed countries are attempting to 'kick away the ladder' with which they have climbed to the top, thereby preventing developing countries from adopting policies and institutions that they themselves have used.

Few of us have been spared the agonies of intimate relationships. They come in many shapes: loving a man or a woman who will not commit to us, being heartbroken when we're abandoned by a lover, engaging in Sisyphean internet searches, coming back lonely from bars, parties, or blind dates, feeling bored in a relationship that is so much less than we had envisaged - these are only some of the ways in which the search for love is a difficult and often painful experience. Despite the widespread and almost collective character of these experiences, our culture insists they are the result of faulty or insufficiently mature psyches. For many, the Freudian idea that the family designs the pattern of an individual's erotic career has been the main explanation for why and how we fail to find or sustain love. Psychoanalysis and popular psychology have succeeded spectacularly in convincing us that individuals bear responsibility for the misery of their romantic and erotic lives. The purpose of this book is to change our way of thinking about what is wrong in modern relationships. The problem is not dysfunctional childhoods or insufficiently self-aware psyches, but rather the institutional forces shaping how we love. The argument of this book is that the modern romantic experience is shaped by a fundamental transformation in the ecology and architecture of romantic choice. The samples from which men and women choose a partner, the modes of evaluating prospective partners, the very importance of choice and autonomy and what people imagine to be the spectrum of their choices: all these aspects of choice have transformed the very core of the will, how we want a partner, the sense of worth bestowed by relationships, and the organization of desire. This book does to love what Marx did to commodities: it shows that it is shaped by social relations and institutions and that it circulates in a marketplace of unequal actors.

This volume continues the tradition of the Life-Span Development Series, presenting overviews of research programs on a variety of developmental topics. Research and theory in life-span development have given increased attention to the issues of constancy and change in human development and to the opportunities for, and constraints on, plasticity in structure and function across life. Acknowledging the need for and existence of interconnection between age and developmental periods, it focuses on conditions for possibly discontinuous development that emerge at later periods. Contributors to this series are sensitive to the restrictive consequences of studying only specific age periods, such as old age, infancy, or adolescence. Each scholar attempts to relate the facts about one age group to similar facts about other age groups, and to move toward the study of transformation of characteristics and processes over the life span.

Durkheim, in his very role as a "founding father" of a new social science has become like a figure in an old religious painting, enshrouded in myth and encrusted in layers of thick, impenetrable varnish. This book undertakes detailed, up-to-date investigations of Durkheim's work in an effort to restore its freshness and reveal it as originally created. These investigations explore his particular ideas, within an overall narrative of his initial problematic search for solidarity, how it became a quest for the sacred, and how, at the end of his life, he embarked on a project for a new great work on ethics. A theme running through this is his concern with a modern world in crisis and a hope in social and moral reform. Accordingly, the book concludes with a set of essays on modern times and on a crisis that Durkheim thought would pass but which now seems here to stay.

A self-proclaimed guerrilla fighter for ideas, Baruch Kimmerling was an outspoken critic, a prolific writer, and a “public” sociologist. While he lived at the center of the Israeli society in which he was involved as both a scientist and a concerned citizen, he nevertheless felt marginal because of his unconventional worldview, his empathy for the oppressed, and his exceptional sense of universal justice, which were at odds with prevailing views. In this autobiography, the author, who was born in Transylvania in 1939 with cerebral palsy, describes how he and his family escaped the Nazis and the circumstances that brought them to Israel, the development of his understanding of Israeli and Palestinian histories, of the narratives each society tells itself, and of the implacable “situation”—along with predictions of some of the most disturbing developments that are taking place right now as well as solutions he hoped were still possible. Kimmerling’s deep concern for Israel's well-being, peace, and success also reveals that he was in effect a devoted Zionist, contrary to the claims of his detractors. He dreamed of a genuinely democratic Israel, a country able to embrace all of its citizens without discrimination and to adopt peace as its most important objective. It is to this dream that this posthumous translation from Hebrew has been dedicated.