The Constitution of Impairment: modernity and the aesthetic of oppression

Impairment has been set aside in debates about disability dominated by the social model. This paper seeks to go beyond the Cartesianism which produces this neglect. It suggests that radical disability studies can prosper from a critique of modernity which entails a shift from its singular epistemological origins in the critique of capitalism. The argument challenges the contention that the oppression of disabled people is reducible to social restrictions which are the outcome of a set of structural determinations. It suggests that the oppression of disabled people is also umbilically linked to the visual constitution of impairment in the scopic regime of modernity. The vision of modernity is impaired by the assumption that to see is to know, that is, by its ocularcentrism. In deconstructing the visual culture of modernity, it is possible to demonstrate that the non-disabled gaze is a product of this specific way of seeing which actually constructs the world that it claims to discover. Using the work of Sartre and, to a lesser extent, Foucault, this paper argues that impairment is constructed-not discovered-in the non-disabled gaze. The invalidation and disfigurement of impaired bodies is, therefore, not simply an economic and cultural response to them, but also arises in the mode of perception which visualises and articulates them as strangers.     

Why different countries manage death differently: a comparative analysis of modern urban societies

The sociology of death, dying and bereavement tends to take as its implicit frame either the nation state or a homogenous modernity. Between-nation differences in the management of death and dying are either ignored or untheorized. This article seeks to identify the factors that can explain both similarities and differences in the management of death between different modern western nations. Structural factors which affect all modern nations include urbanization and the division of labour leading to the dominance of professionals, migration, rationality and bureaucracy, information technology and the risk society. How these sociologically familiar structural features are responded to, however, depends on national histories, institutions and cultures. Historically, key transitional periods to modernity, different in different nations, necessitated particular institutional responses in the management of dying and dead bodies. Culturally, key factors include individualism versus collectivism, religion, secularization, boundary regulation, and expressivism. Global flows of death practices depend significantly on subjugated nations' perceptions of colonialism, neo-colonialism and modernity, which can lead to a dominant power's death practices being either imitated or rejected.     

Intersectional Individuality: Georg Simmel's Concept of “The Intersection of Social Circles” and the Emancipation of Women

Georg Simmel's “The intersection of social circles,” a chapter in his 1908 Sociology, contains discussions of class, religion, ethnic, and gender relations that are highly relevant to contemporary sociological concerns. Simmel's argument is based on a notion of historical dynamic that interprets increasingly complex intersectionality as a sign of progressing civilization. The article establishes how Simmel describes “the intersection of social circles” and then looks at Simmel's account through the concept of “intersectionality” as developed in contemporary feminist theory. The article suggests that although some aspects of Simmel's account of women in modernity are incompatible with contemporary feminism, the shared use of the same image, “intersection,” in Simmel and in contemporary feminist theory is the symptom of a shared concern with a particular aspect of the complexity of modern society. In Simmel, the increasing density of the intersections of social circles points to the increasingly complex individuality of modern subjects, whereas the use of the same image in contemporary feminist theory is part of a critique of inequality and oppression in the same modern society whose advent Simmel celebrated. Intersectionality is a characteristic of modern society that first became visible more than a century ago and has meanwhile become ever the more a signature of modernity.     

Guest Editor's Introduction

Classical social theory in the Western tradition concerned itself with the history of the human condition and sought answers to big questions such as the meaning of change and progress. They were interested in the nature, origins and consequences for human life of modern society, with its new means of organizing production as well as legal and political arrangements. Contrary to the optimism of the Enlightenment with its unbounded faith in the ability of reason and scientific inquiry to liberate humans from domination by both religion and nature, classical social theorists saw the negative side of modern civilization. This can be summarized in terms of the loss of freedom or the enslavement of humans, which each theorist understood as taking different forms. For Marx it was alienation, for Weber confinement in the iron-cage of rationality, and for Durkheim anomie. Although Ibn Khaldun lived centuries before the rise of classical social theory and was by no means a product of the modern world, it is possible to read his work as thematising the absence of freedom or enslavement as well. Bringing out this aspect of Ibn Khaldun shows, to some extent, the modern relevance of his thought. This article elaborates on Ibn Khaldun's theme of enslavement via his discussion on luxury and senility. It is the enslavement of sedentary people to luxury that explains the loss of group feeling or ‘asabiyyah, setting in motion a chain of developments that results in the senility of the dynasty and its eventual demise. In the first section I discuss the Enlightenment promise of freedom. The section that follows discusses classical social theory's critique of modernity or what amounts to a loss of faith in the Enlightenment project. Here the thought of Marx, Weber and Durkheim are presented as examples of Western assessments of the problem of the human condition in modernity. I then turn in the next two sections to Ibn Khaldun, discussing his theory of the rise and decline of states in terms of the role played by luxury.     

Oscar Pistorius and the melancholy of intersectionality

The alleged shooting by Paralympian and Olympian athlete Oscar Pistorius of his girlfriend Reeva Steenkamp has led to strong reactions worldwide. Scholars in the field of disability studies have expressed shock and disappointment in response both to the death itself and to its implications for the representation of disability. In South Africa in the wake of the death of Ms Steenkamp, much has been made both by critics of Pistorius and by his defenders about his status as a white South African man, but little has been said about disability issues. This silence in South Africa about disability as a possible identity factor in this case draws attention to the extent to which disability questions remain profoundly raced and gendered, and influenced by the colonial and apartheid past. The tragic alleged shooting by Oscar Pistorius draws attention back to how important intersectionality is to understanding disability in South Africa and other unequal societies.     

Value,security and temporality in Nietzsche's critique of modernity

A certain pathos of temporality is at the core of Nietzsche's critique of reason, and it is this pathos that motivates his questioning of the Western discourse of values and of valuation. The well‐rehearsed Nietzschean thesis about the decline of values in modernity – nihilism as a kind of character fault of the modern personality – builds in effect less upon the values themselves (whatever these might be specified as) than upon a certain evolution in the human subject. An evolution in the subjectivity that has turned humans around from what Giddens (perhaps misleadingly) called ontological security towards their evolving capacity to navigate an unknown future and negotiate the values that flow from it. This article tries to demonstrate how Nietzsche's notion of modern subjectivity is in this sense inseparable from our negotiation of values over time; inseparable, in other words, from a certain axiology of time. Critically, it is not nihilism that is Nietzsche's primary concern – as so many read him – but rather his notion that values are inhabited by their own contingency: namely, the very possibility of their own exhaustion. For Nietzsche, the critique of morality is a particular case of his critique of values. All evaluation, all practices of conceptualizing, determining and applying values fits into the kind of genealogy Nietzsche carries out on morality. For Nietzsche there is an inseparable link between the supposed essence of value and the temporal field in which their rise or decline is experienced, and bemoaned.     

MODERN TIMES: RELIGION,CONSECRATION AND THE STATE IN BOURDIEU

Bourdieu held that the state in modernity has become the primary agent of consecration, ‘the legitimation and naturalization of social difference’, a function formerly performed largely by religion. After clarifying the role of ‘religion’ in Bourdieu's work, this paper brings two empirical issues into dialogue with his ideas: social fragmentation in late-modernity, and the relation between temporalization and social structures in medieval and early-modern charity. His view that religion is anachronistic, that it was left behind by modernization misses its continuing, even increasing, importance. He overemphasized the centrality and authority of the state in modernity and distinguished too sharply between pre-modern gifting and modern market relations. Once these limitations are mitigated, Bourdieu's analysis can be redirected to account for the importance of religion as an agent of consecration globally today.     

Modernity and the development of PR in Norway: Influences and interactions

This article examines the relationship between Norwegian PR history and the development of modernity. The theoretical starting point is based on historical sociology and especially theories of modernity as formulated by Anthony Giddens and Jürgen Habermas. The study concerns the period from 1800 to 1913, where Norway may be defined as a modern capitalist society. The study shows that there is a mutual interaction between PR history and the development of modernity in Norway: in the same way that PR is a product of modernity, PR activities are also important for the development of modernity. Basic concepts in this development are rationalism (science and technology), nationalism, parliament, law/justice, democratisation, freedom of speech, public spheres, individualism, elitism, discipline/control, civil society, capitalism, industrialism, political parties, and mass participation in politics.     

ABORIGINALITY AT LARGE: VARIETIES OF RESISTANCE IN MALISEET LANGUAGE INSTRUCTION

Maliseet is one of many Canadian aboriginal languages that are projected to become extinct within the next twenty years. This article examines the events surrounding Maliseet language instruction that contributed to enactments of resistive strategies that corresponded to varieties of power relations—a process I call aboriginality. The local acts of resistance are situated in the Canadian nation-state ideology of “two founding cultures.” I argue the local acts of resistance challenge local asymmetrical power relations while also addressing nation-state ideologies of dominance and coercion. Initially, the focus of resistance was confined to local domains, but over a period of three years, resistive strategies changed to confront global dominance and coercion. I argue the implications of such shifts in strategies and scales of resistance reflect an “aboriginal social imaginary,” which holds promise for the survival of aboriginal languages as well as meaningful participation in the “modern social imaginary” called modernity.     

Simmel and the Dialectic of the Double Boundary: The Case of the Metropolis and Mental Life

George Simmel's sociology was only one expression of his overall project of understanding the modern human condition. Works such as "The Metropolis and Mental Life" have been appropriated by sociology for their substantive insights. These works are more fully understood when they are interpreted in terms of Simmel's late philosophical writings, which are based on an image of man as standing between boundaries and therefore of being a boundary for them. In light of the boundary dialectic the metropolis becomes, for Simmel, a symbol of the failed mediations attempted in modernity between the objective culture of things and the subjective culture of personal development.     

Durkheim on Religion and Moral Community in Modernity*

Durkheim's theory of religion is approached from the perspective of his lifelong concern with the question of meaning and moral order in modern society. This emphasis naturally leads to a consideration of wider themes informing Durkheim's sociology of religion than are usually found in analyses focusing exclusively on his treatment of primitive religion in The Elementary Forms of Religious Life (1964). Durkheim sees as the distinguishing feature of modernity the progressive emancipation of the individual from traditional sources of influence. The evolution toward greater individuation, culminating in the “cult of the individual” or “religion of humanity,” is set by Durkheim within the context of the role of collective ideals in promoting social change and in the maintenance of moral order. Religion, the major symbolic expression of societal wide ideals, is identified as the key variable which enables Durkheim to reconcile the competing demands of individuals for freedom with the interests of society in collective welfare.     

The next enlightenment: aesthetic reason in modern art and mass culture

Taking as its point of departure the contested claim that Horkheimer and Adorno's Dialectic of Enlightenment conceptualizes a differentiated form of aesthetic reason, this essay explicates key properties of aesthetic rationality as it later was elaborated in Adorno's Aesthetic Theory. With these properties in view, it next compares modern artworks and film and discovers that aesthetic reason has taken up residence in mass culture. Adorno's confinement of aesthetic reason to modern art, and his insistence with Horkheimer that modern art and the rationality it entails are emasculated by mass culture, appear premature. As the host for aesthetic rationality, mass culture secures the rational content of modernity against the hegemony of instrumental reason. Through the increasing universalization of mass culture aesthetic reason achieves universality, placing us on the threshold of another enlightenment, an aesthetic enlightenment that would be the completion of modernity's as yet unfinished project.     

From modernity through postmodernity to reflexive modernization. Did we learn anything?

Modernization, in the sociological tradition, was usually understood as increasing differentiation. Theorists as different as Marx, Durkheim, Weber and Parsons all shared the view that modernization meant the opening of new horizons. The publication of Lyotard's The Postmodern Condition transformed the discursive universe: contrary to the tradition of differentiation theoretical sociology the pamphlet interpreted modernization as a process in which the plurality of local cultural traditions was destroyed and their various narratives were rearticulated into a unified modern canon under the repressive meta-narratives of science, progress and the Enlightenment. At first, sociologists were at odds with this new interpretation until Beck, Giddens and Lash brought up the idea of modernity in two phases in their Reflexive Modernization (1994) and related publications. According to them, ‘traditional modernity’ was based on cultural closures, such as unified class-identities, nationalities and fixed gender-identities, but it was followed by a ‘second’ or ‘reflexive modernity’, where several traditions lived side by side, just as the postmodernists claimed. An intense debate emerged. The article asks: did we learn anything from the debate on reflexive modernization and if so, can the learnt lessons be used fruitfully in the study of contemporary society? The answer seems to be negative for the most part. However, the modernization theoretical approach can still be seen as a useful tool for framing research questions and contributing to the diagnosis of the era. This is how it can still provide a point of departure for research, but not deliver all the answers.     

Interpretations and critiques of modernity

Peter Wagner has been one of the foremost theoretical sociologist for more than two decades. In particular, he has outlined an innovative way of linking social philosophy, political philosophy, and normative concerns to comparative- historical sociology. His overall goal is to describe modernity as different interpretations of modernity as an alternative to an institutional analysis of modernity. Wagner also draws heavily upon Boltanski's and Thevenot's sociology of critical capacities, in which members of society create institutions through disputes, evaluations, and everyday critiques of problematic experiences; therefore social critique is immanent in all modern institutions.     

Reshaping tradition? Women negotiating the boundaries of tradition and modernity in Hong Kong and British families

In debates on social change and personal life, modernity has generally been conceptualized in opposition to tradition, though some have pointed to the persistence of traditional values and practices within modern family relations. In this paper we seek to extend these debates beyond their largely Eurocentric context. Drawing on a comparative qualitative study of women and social change in Britain and Hong Kong, we argue for an understanding of the traditional and the modern that takes account of the ways in which tradition is reshaped in the context of modernity. The accounts of young adult women and their mothers in Hong Kong and Britain reveal varied interpretations of family obligations and practices in relation to normative ideals of family life in each context. We consider how configurations of family life deemed ‘modern’ are inflected by the differing traditions and histories of Hong Kong and British society and argue that these differences are not only cultural, but also attributable to the material conditions under which family relationships are forged and negotiated.     

Property,wealth, and social change: Piketty as a social science engineer

This paper applauds the vision and originality of Piketty's Capital and Ideology. We draw attention to the distinctive methodological perspective which he adopts, which we liken to call “social science engineering.” This allows a problem oriented perspective on long‐term global social change which sidesteps siloed disciplinary debates in social science and history about the meaning of modernity, the rise of capitalism, the formation of social groups, and the primacy of nations. We bring out how his theory of property permits him to take forward his overarching insight that economic growth leads to wealth accumulation. This, therefore, challenges long standing sociological perspectives by insisting that modernity is a conservative, rather than a revolutionary and transformative process. We build on this essential contribution by noting some areas where his work can push forward even further, notably that his focus on shifting relativities obscures qualitative historical changes, and more particularly means his analysis of the 20th century is not as provocative as that of the 19th century.     

Experience as horizon: Koselleck,expectation and historical time

This article explores and develops the concept of the horizon as a figurative and analytical device used to negotiate the relations between experience, everyday life and historical time. Its central focus is Reinhart Koselleck’s application of the concept, though it also draws on the work of Karl Mannheim (through his distinction between conjunctive and communicative experience) and Raymond Williams (through his concept of structure of feeling) in order to add to and refine Koselleck’s use of the term in examining the temporal structures of experience and expectation. Our sense of historical time is generated through the tensions between experience and expectation, everyday life and social process. These are, of course, historically variable and contingent. During the course of modernity and late modernity, experience and expectation have become increasingly divergent. Their separation has profoundly affected how we think about historical time in relation to everyday life and the span of a generation and a lifetime. It also turns the conception of history as historia magistra vitae on its head, with modernity increasingly forced to fund itself ethically out of its own transient present. The article discusses the main aspects of these changes and how they have altered the balance between the space and horizon of experience and expectation. It attends both to the need to examine historical concepts in terms of their various meanings and implications, and to the ways in which the particular concept of the horizon can help illuminate the consequences of accelerating time in the conditions of modernity and late modernity. The diminution of historical understanding in relation to everyday life is seen as among the most serious of these consequences.     

A Rewriting Experiment of Modernity from the Perspective of Connected Histories: Taiwan as a Laboratory of Modernity

This paper aims at a new understanding of modernity from the perspective of connected history. It demonstrates that with the case of Taiwan, so‐called ‘modernity’ emerged from the interactions and connections among the various regions, cultures, and civilizations. Thus, modernity has been entangled since its birth, and has had diverse variants. When we combine this reconceptualization of modernity with the concept of functional differentiation as the most essential structural condition of modernity, a theoretical escape from the trap of Eurocentrism emerges; additionally, we are able to integrate sociological theoretical reflections with the advancements of world history study.     

Critical Thoughts on American Social Work and the Crisis of Modernity: Lessons From Theory and Current Events

Social work in America is at a curious junction: continue down the status quo path of professionalization or embrace an antagonistic and critical, political stance toward global institutions and the logics of injustice. This article defines the junction as a crisis of modernity wherein the institutions and logics reflecting modernity’s primary forms—capitalism and democracy—suffer material and affective setbacks. The New Social Work Left movement is advocated as a useful response to the crisis of modernity, and initial strategies are offered for fostering a New Social Work Left in the United States.     

Modernism and the Machine Farmer

In this paper I apply recent theoretical discussions of the spatial character of modernity to a 'rural' context. I argue that neither modernity nor 'modernism' has been an exclusively 'urban' phenomenon in the twentieth century, and that attention to modernism in the countryside yields insights into the modernist project. From the beginning of the twentieth century, the apparently 'rural' spaces of the prairie west were already integrated into modern trans-local structures. Wheat farmers were ahead of their contemporaries in their appreciation of the nature and scale of modern distanciated relationships. They were 'modernist' in embracing and celebrating the technologies, particularly organizational technologies, for dominating space and time. They were also innovators in modern organizational design, seeking creatively to control the modern "machine" and to bridge the local and the 'global.' Their progressive experimentation culminated in a surprising proposal for 'co-operative farms' not unlike Soviet collective farms.