By Tony Blackshaw
For all of the shape-shifting features its significant protagonists have introduced to
the self-discipline through the years, the power to damage with the orthodoxy in
sociology has constantly been a unprecedented commodity and so much sociologists slot
comfortably right into a lineage, recalling others who've long gone prior to. Indeed,
today the self-discipline remains to be sustained by means of its ready-made ‘isms’,
which gather their very own aesthetics, marking their protagonists as
compellingly as that death-in-life zombie category1 of social classification used
to divide up the totality in its ‘solid’ sleek degree: Marxists, symbolic
interactionists, ethnomethodologists, figurationalists, feminists and the
more freshly-minted postmodernists and poststructuralists and the rest.
It takes a person either inventive and courageous to shake off the airborne dirt and dust of
heritage, duck style, and check out to do their very own factor, yet Zygmunt Bauman
is that sort of sociologist. because the reader will discover within the direction of
following chapters, no one has the guts and fervour that Bauman has
for his sociology and this is often what supplies him self belief to wreck the mold.
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Extra resources for Zygmunt Bauman
Sample text
Marxism had failed to recognize that modernity had transformed itself into a world where people, no matter what their status at birth, were increasingly refusing to accept the way they were supposed to live, recognizing as they did that their lives were now about choice, not about situation. If, for Walter Benjamin,18 in his Arcades Project, consumers began to think of themselves as a mass, it was with the establishment of post-Fordist production that they were able to re-think of themselves as individualized consumers.
As is well known, Adorno and Horkheimer20 asserted that men and women may think that they are free, but they are only free ‘to choose an ideology – since ideology always reflects economic coercion – everywhere proves to be freedom to choose what is always the same’. But if, for Adorno and Horkheimer, it was ‘monopoly’ and ‘sameness’ that were the two important defining features of the ‘culture industry’ which related to individuals in their role as consumers, Bauman was alerting us to the crucial point that in liquid modernity it is ‘polysemy’ and ‘difference’.
He has no taste for schools of thought, for maintaining schools or trends. In marked contrast to some sociologists, Bauman knows that there is nothing to be gained from imposing rigid theoretical frameworks or interpretations on patterns of behaviour where none exist. While others are busy identifying themselves in the popular esteem of the ideas of the ‘Founding Fathers’, Bauman’s recital of their views and achievements is much less deferent and he only draws on them if they offer him the opportunity to recognize some present violations of freedom, of responsibility.