It is now integral to much of cultural, political and social analysis. This is the first comprehensive survey in one volume of the interdisciplinary field of cosmopolitan studies.

The triangular relationship between the social, the political and the cultural has opened up social and political theory to new challenges. The social can no longer be reduced to the category of society, and the political extends beyond the traditional concerns of the nature of the state and political authority. -/- This Handbook will address a range of issues that have recently emerged from the disciplines of social and political theory, focusing on key themes as opposed to schools of thought (...) or major theorists. It is divided into three sections which address: -/- the most influential theoretical traditions that have emerged from the legacy of the twentieth century -/- the most important new and emerging frameworks of analysis today -/- the major theoretical problems in recent social and political theory. (shrink)

The future has become a problem for the present. Almost every critical issue is now understood and experienced through the prism of the future since this is the primary focus for the playing out of crises. Senses of the Future offers a wide-ranging discussion of theories of the future. It covers the main ideas of the future in modern thought and explores how we should view the future today in light of a plurality of very different and conflicting visions. The (...) key contribution of this book is to bring together the different approaches with an account that is grounded in sociological and philosophical analysis as opposed to visions of the future that are inspired by extreme visions of catastrophe or approaches that see the future as only the continuation of the present. Given a revival of apocalyptical visions of the ‘end times’ and dystopian views of the future of human societies, there is urgent need for a new approach on how we should imagine the future. The author explores the future as a field of tensions that is revealed in narratives, utopian desires, hope, imaginaries, and social struggles concerning the potential possibilities of the present: the future does not just arrive; it has to be fought for. This book is an important contribution to a critical sociology of the future. It is both a work of reconstruction and critique grounded in a historical and philosophical hermeneutics of the future. Table of Contents Chapter One Introduction: Conflicting Visions of the Future Contested Visions of the Future Today Return to the Future Outline of the Chapters References Chapter Two When is the Future? The Problem of Time and the Human Condition Time in the Physical World: Lessons from Physics Has the Future already Begun? Time and History Time, Life, and the Human Condition: Biology, Evolution, and Culture Conclusion References Chapter Three Lessons from the Past: What Does the Past Tell Us about the Future? The Future in the Past Failed Societies and Civilizational Collapse Catastrophes and History Conclusion References Chapter Four Modernity and the Concept of the Future: Utopia, Progress, and Prophecy The Future as Expectation The Future as an Imaginary and the Emergence of Utopianism The Future as Possibility The Future as Experience Conclusion References Chapter Five Ideas of the Future in the Twentieth Century: Futurism, Modernism, Sociology, and Political Theory New Political Ideas of the Future after 1945 Responses to the Future: From Fear of the Future to Futurology Sociological Theory and the Future Conclusion: The New Sociology of the Future References Chapter Six Critical Theory and the Future: The Sources of Transcendence The Intellectual Origins of Critical Theory: A Brief Outline The Idea of the Future in the Critical Theory of the Early Frankfurt School Habermas and the Communication Paradigm The Responsibility Paradigm and Cosmopolitanism: Jonas and Apel Critical Cosmopolitanism and the Idea of the Future Conclusion: Cultural Models and the Future as Possibility References Chapter Seven Conclusion: In The Shadow of the Future Do We Need a Theory of the Future? Are we already in a New Historical Era? AI and a Posthuman Future Struggles for the Future References Index. (shrink)

Unlike the first generation of critical theorists, contemporary critical theory has largely ignored technology. This is to the detriment of a critical theory of society – technology is now a central feature of our daily lives and integral to the contemporary form of capitalism. Rather than seek to rescue the first generation’s substantive theory of technology, which has been partly outmoded by historical developments, the approach adopted in this article is to engage with today’s technology through the conceptual apparatus offered (...) by the early Frankfurt School. This rationale is guided by the conviction that the core ideas of critical theory still offer a sound basis for assessing the nature of technology today. Through a reconstruction and engagement with some of the core concepts of first-generation critical theory, as well as the work of Bernard Stiegler and Andrew Feenberg, we can arrive at a more robust theory of technology, capable of critically interrogating the role of technology in contemporary society. (shrink)

The growing body of literature on the idea of the Anthropocene has opened up serious questions that go to the heart of the social and human sciences. There has been as yet no satisfactory theoretical framework for the analysis of the Anthropocene debate in the social and human sciences. The notion of the Anthropocene is not only a condition in which humans have become geologic agents, thus signalling a temporal shift in Earth history: it can be seen as a new (...) object of knowledge and an order of governance. A promising direction for theorizing in the social and human science is to approach the notion of the Anthropocene as exemplified in new knowledge practices that have implications for governance. It invokes new conceptions of time, agency, knowledge and governance. The Anthropocene has become a way in which the human world is re-imagined culturally and politically in terms of its relation with the Earth. It entails a cultural model, that is an interpretative category by which contemporary societies make sense of the world as embedded in the Earth, and articulate a new kind of historical self-understanding, by which an alternative order of governance is projected. This points in the direction of cosmopolitics – and thus of a ‘Cosmopolocene’ – rather than a geologization of the social or in the post-humanist philosophy, the end of the human condition as one marked by agency. (shrink)

(1998). The idea of the university in the global era: From knowledge as an end to the end of knowledge? Social Epistemology: Vol. 12, Sites of Knowledge Production: The University, pp. 3-25. doi: 10.1080/02691729808578856.

This book will appeal to second- and third-year undergraduates, and graduates and academics in sociology and social theory, politics, cultural studies and other ...

The enlargement of the European Union to include eventually Turkey and the former communist countries is a major challenge for our understanding of the meaning of Europe as a geopolitical, social and cultural space. It is also a question of the identity of Europe as one shaped by social or systemic integration. With the diminishing significance of national borders within the EU, the outer territorial frontier is also losing its significance and Europe will become more and more postwestern. It thus (...) appears that the eastern frontier is more flexible than was previously thought. The EU is now at the decisive point of moving beyond postnationality to a transnational encounter with multiple civilizational forms. Enlargement is not just about getting bigger but is crucially a matter of cultural transformation and therefore it differs from all previous dynamics of Europeanization. Rather than tell the story of Europeanization exclusively as one of national histories and of closure, a civilizational analytic offers the possibility of multiple modernities and thus of a more appropriate theorization of the current situation. (shrink)

The enlargement of the European Union to include eventually Turkey and the former communist countries is a major challenge for our understanding of the meaning of Europe as a geopolitical, social and cultural space. It is also a question of the identity of Europe as one shaped by social or systemic integration. With the diminishing significance of national borders within the EU, the outer territorial frontier is also losing its significance and Europe will become more and more postwestern. It thus (...) appears that the eastern frontier is more flexible than was previously thought. The EU is now at the decisive point of moving beyond postnationality to a transnational encounter with multiple civilizational forms. Enlargement is not just about getting bigger but is crucially a matter of cultural transformation and therefore it differs from all previous dynamics of Europeanization. Rather than tell the story of Europeanization exclusively as one of national histories and of closure, a civilizational analytic offers the possibility of multiple modernities and thus of a more appropriate theorization of the current situation. (shrink)

“This book will certainly prove to be a useful resource and reference point … a good addition to anyone’s bookshelf.” Network "This is a superb collection, expertly presented. The overall conception seems splendid, giving an excellent sense of the issues... The selection and length of the readings is admirably judged, with both the classic texts and the few unpublished pieces making just the right points." William Outhwaite, Professor of Sociology, University of Sussex "... an indispensable book for all of us (...) in philosophy and the social sciences who teach and care about the shape of social knowledge in the future." Steven Seidman, Professor of Sociology, State University of New York Albany "For a comprehensive account of the ways in which world transformations affect claims to social scientific knowledge, one need look no further than Gerard Delanty and Piet Strydom's Philosophies of Social Science . ...this collection captures nicely the increasingly engaged political nature of the philosophy of social science. Debates about pragmatism, feminism and postmodernism are particularly well represented" The Australian What is social science? How does it differ from the other sciences? What is the meaning of method in social science? What is the nature and limits of scientific knowledge? This collection of over sixty extracts from classic works on the philosophy of social science provides an essential textbook and a landmark reference in the field. It highlights the work of some of the most influential authors who have shaped social science. The texts explore the question of truth, the meaning of scientific knowledge, the nature of methodology and the relation of science to society, including edited extracts from both classic and contemporary works by authors such as Emile Durkheim, Georg Simmel, Max Weber, Alfred Schutz, Max Horkheimer, Jurgen Habermas, Alvin Gouldner, Karl-Otto Apel, Michel Foucault, Pierre Bourdieu, Anthony Giddens, Dorothy Smith, Donna Haraway, Sigmund Freud, Jacques Derrida and Claude Levi-Strauss. The readings are representative of the major schools of thought, including European and American trends in particular as well as approaches that are often excluded from mainstream traditions. From a teaching and learning perspective the volume is strengthened by extensive introductions to each of the six sections, as well as a general introduction to the reader as a whole. These introductions contextualise the readings and offer succinct summaries of them. This volume is the definitive companion to the study of the philosophy of social science, taught within undergraduate or postgraduate courses in sociology and the social sciences. (shrink)

v. 1. Classical contributions to cosmopolitanism -- v. 2. Key contemporary analyses of cosmopolitanism -- v. 3. Cosmopolitans and cosmopolitanisms -- v. 4. Contested cosmopolitanisms.

The problem of violence for social theory is not only a normative question which can be answered in political-ethical terms, but it is also a cognitive question relating to the definition of violence. This cognitive question is one of the main problems with the contemporary discourse of violence and it is this that makes the idea of a cosmopolitan public sphere particularly relevant since it is in public discourse that cognitive models are articulated. The real power of cosmopolitanism lies in (...) communicative power, the problematizing, the reflexive transformation of cultural models and the raising of `voice'. Unless global civil society is based on a cosmopolitan political sphere there is the danger that it will be disembodied and helpless in the face of new forms of violence. (shrink)

This innovative publication maps out the broad and interdisciplinary field of contemporary European social theory. It covers sociological theory, the wider theoretical traditions in the social sciences including cultural and political theory, anthropological theory, social philosophy and social thought in the broadest sense of the term. The volume surveys the classical heritage, the major national traditions; the fate of social theory in a post-national and post-disciplinary era; identifies what is distinctive about European social theory. It is divided into five parts: (...) disciplinary traditions, national traditions, major schools, key themes, and the reception of European social theory in American and Asia. It is an indispensable book for students, teachers and researchers in sociology, cultural studies, politics, philosophy and human geography. (shrink)

Theodor W.Adorno was one of the towering intellectuals of the twentieth century. His contributions cover such a myriad of fields, including the sociology of culture, social theory, the philosophy of music, ethics, art and aesthetics, film, ideology, the critique of modernity and musical composition, that it is difficult to assimilate the sheer range and profundity of his achievement. His celebrated friendship with Walter Benjamin has produced some of the most moving and insightful correspondence on the origins and objects of the (...) Frankfurt School of Critical Theory. This unprecedented collection, devised and assembled by one of Europe's rising social theorists, distills the best from published assessments and responses to Adorno's oeuvre. The collection is divided into 4 volumes: Volume 1: Philosophy, Ethics and Critical Theory Part 1: Negative Dialectics Included here are contributions on the concept of totality in the writings of Adorno and Lukacs; Adorno and Bourgeois Philosophy; the relationship between Adorno and Kierkegaard; Adorno's Critique of Idealism; Adorno and Linguistics; Adono and Habermas. Part 2: Ethics and Redemption This is comprised of contributions on Adorno and Truth; Adorno's Inverse Theology; and Adorno and the Ineffable Part 3: Critical Theory, Ideology Critique and Social Science Included here are contributions on Adorno's relation to the Positivist Dispute; the Popper-Adorno Controversy; Adorno and Empirical Research; and Hermeneutics and Critical Theory. Volume 2: Aesthetic Theory Part 1: Art and Politics in 'Aesthetic Theory' This includes material on the De-Aestheticization of Art; Adorno, Utopia and Mimesis; Adorno and autonomous art; Adorno and Dialectics; Adorno, Marxism and Art; Art and Criticism in Adorno's Aesthetics; Adorno's concept of the Avant-Garde. Part 2: Philosophy of Music This includes contributions on Adorno's music and social criticism; Adorno and nostalgia; Adorno, Heidegger and the meaning of music; Adorno and Wagner. Part 3: On Jazz The material included here addresses questions of Adorno and Popular Music; Adorno's encounter with jazz; Adorno, Jazz and Society; and the reasons for Adorno's apparent hatred of jazz. Volume 3: Social Theory & The Critique of Modernity Part 1: On 'The Dialectic of Enlightenment' Included here are chapters on the dialectic of enlightenment and post-functionalist thought; dialectic of enlightenment as genealogy critique; the relationship between the dialectic of enlightenment, modernity and postmodernity; Adorno's critique of progress; Adorno and theories of subjectivity; and the dialectic of enlightenment and rationality. Part 2: Anti-Semitism This consists of material on Adorno and Horkheimer; and Adorno and Public Sphere Part 3: Popular Culture and Capitalism Included here are contributions on Adorno and Sport; Adorno's alleged left-wing elitism; Adorno's critique of astrology and the Occult; Benjamin and Adorno on Disney; Adorno, Totalitarianism and the Welfare State; and Adorno and Mass Society. Volume 4: Cultural Theory and the Postmodern Challenge Part 1: 'Damaged Life': Exile in America This section includes Leo Lowenthal's insightful recollections of Adorno; Adorno and the primal history of subjectivity; Adorno and Los Angeles; Adorno's relation to American culture; and Adorno's exile in England. Part 2: Film Theory This section includes chapters on Adorno and the Culture Industry; Benjamin, Adorno and Contemporary Film Theory; Adorno, Aesthetics and the Social. Part 3: Wellmer and Adorno Included here are papers on Aesthetic, Psychic and Social Synthesis in Adorno and Wellmer; and New German Aesthetic Theory after Adorno. Part 4: Jameson on Adorno Included here are papers on Jameson, Adorno and the persistence of the Utopian; and a Marxism for Postmodernism Part 5: Modernism and Postmodernism This section contains papers on Adorno, Foucault and the Modern Intellectual; Adorno, Foucault and Two forms of the Critique of Modernity; Adorno and the Habermas-Lyotard Debate; Adorno, Postmodernism and Edward Said; Adorno, Heidegger and Postmodernism; Adorno and the Decline of the Modern Age; The literary process of modernism; Adorno, Tradition and the Postmodern Part 5: The Feminist Response Included here are contributions on Adorno and Judith Butler; Adorno, Art Theory and Feminist Practice; and Gender in the writings of Adorno and Horkheimer. The collection comes with a superb Introduction to Adorno by Gerard Delanty which elucidates the main contributions of this penetrating and enduring thinker. Comprehensive and consistently illuminating, the collection includes the thought on Adorno from some of the most distinguished commentators on social theory. Included here are selections from the writings of Susan Buck-Morss, Martin Jay, Agnes Heller; David Frisby; Johann Arnason; Richard Wolin; Andrew Bowie; Robert Hulnot-Kentor; Leo Lowenthal; Richard Rorty Axel Honneth; Albrecht Wellmer; and Jurgen Habermas. The result is a peerless research resource allowing readers to delve into all aspects of Adorno's extraordinary accomplishments in social thought, philosophy and cultural criticism. It will be required reading for students of the Frankfurt School, Marxism, Critical Theory, Philosophy of Art and Aesthetics and Social Theory. (shrink)

Architecture has become an important discourse for new expressions of post-national identity in general and in particular for the emergence of a `spatial' European identity. No longer tied to the state to the same degree as in the period of nation-building, architecture has become a significant cultural expression of post-national identities within and beyond the nation-state. The article looks at four such discourses, first, taking the Millennium Dome in London and the Reichstag in Berlin, we show that architecture can express (...) in a reflexive way contested and ambiguous national identities; second, the case of architecture in post-communist European societies illustrates the dual identity of architecture as a project of building and of re-building; third, the EU's search for a cultural form is discussed with respect to the architectural designs on the Euro banknotes; and finally the question of architecture as a relation to a lived space is considered with regard to cityscapes as yet another expression of a tendentially spatialized European identity. (shrink)

Cosmopolitanism has been understood as a postnational identity. This conflates the distinction between nation and nationalism. Most accounts of cosmopolitanism emphasise its legal form or its cultural dimension or its political. This paper argues for a civic dimension to cosmopolitanism, conceived of in terms of discourses of self, other and world. This is tied to a notion of nations without nationalism.

A fruitful direction for research on the European cultural heritage is to adopt a transnational approach. Rather than see cultural heritage as predominantly expressed in national contexts, it could be seen as primarily transnational and as plural. Such a view would also suggest a conception of national histories as themselves products of transnational encounters. In this perspective, the European dimension is not then necessarily something over and above nations, but part of their heritage. Moreover, as fundamentally transnational, the European heritage (...) is not exclusively confined to Europe. Cultural heritage is not something that is fixed or based on an essence; it is produced and reinterpreted by social actors in different but overlapping contexts. This is also an interpretative approach that draws attention to the entangled nature of memories and especially the cultural logic by which new conceptions and narratives of heritage emerge from the encounter and entanglement of different memories. Such an approach offers new opportunities for comparative research on the European heritage as an entangled mosaic of histories and memories. This approach thus rejects not only particularistic but also universalistic ones such as alternative Eurocentric accounts. (shrink)

The political significance of Mitteleuropa has grown in that much of it is now within the EU. Mitteleuropa is a discourse; it is not just a semantic term or a label to refer to a geopolitical region in which power and culture are interwined. Although people may identify with it, it is not primarily a term of identity but a cultural mode of interpretation. It can be called, along with other concepts of Europe, a conflicting field of interpretation. The concept (...) reflects a civilizational context based on imperial models of modernity and cosmopolitan cultural resonances. Europe is an ongoing cultural battleground and the idea of Mitteleuropa is a reminder of a shift to the margins and the emergence of a multiperspectival Europe along with new notions of geopolitical space and historical-time consciousness. (shrink)

What is often called “multiple” modernities is best seen as referring to the different expressions of an increasingly emergent global modernity rather than simply to multiple societal forms. Modernity is not converging into a unitary, homogenous form; rather it denotes an isomorphic condition of common aspirations, learning mechanisms, visions of the world, modes of communication. As such modernity can arise anywhere in the world; it is not a specific tradition or societal form but a mode of processing, or translating, culture. (...) Modernity is a particular way of transmitting culture that transforms that which it takes over; it is not a culture of its own and therefore can take root anywhere at any time. This is because every translation is a transformation of both the object and the subject. The essence of modernity is a capacity to transform culture in a continuous process of translation. (shrink)

(2003). Rethinking Kuhn's legacy without paradigms: some remarks on Steve Fuller's Thomas Kuhn: A Philosophical History for Our Times. Social Epistemology: Vol. 17, No. 2-3, pp. 153-156. doi: 10.1080/0269172032000144108.

(1998). Rethinking the university: The autonomy, contestation and reflexivity of knowledge. Social Epistemology: Vol. 12, Sites of Knowledge Production: The University, pp. 103-113. doi: 10.1080/02691729808578868.

The publication of John Rawls’ A Theory of Justice in 1971 coincided with a complex set of changes in the political situation of the west, the role of intellectuals, the state of the social sciences and humanities, and in the development of the welfare state itself. These changes provided the conditions for the creation of a body of thought quite different from the one the sixties had produced, and a significant change from the discipline-dominated thinking of the period after the (...) Second World War. The immediately relevant events included the effective demise of Parsons’ systems theory, the waning of the passions of 1968, and an enrollment crisis in universities’ humanities and social science departments as economic fear drove students into professional programs, creating a sharp downturn in demand for faculty. The optimism that had characterized disciplines in these fields during the 1960s quickly faded. The idea that sociology was soon to become a “science,” the source of the positivism dispute of the sixties, faded along with it. Logical Positivism as a coherent movement collapsed under the weight of the problems of the theory-observation distinction. At the same time Political Theory, which had been taught largely as an historical study – a history of error, as Leo Strauss described the standard textbook of the time, George Sabine’s A History of Political Theory, or as a continuation of the mood of Kulturpessimismus, as in the writings of Sabine’s critic, Leo Strauss – revived, partly in response to the stimulus from the success of Rawls, partly in response to new ideas about participatory democracy rooted in the experience of the sixties. Social theory also changed: the role that Parsons had played as a focus of theoretical discussion was replaced; the work of Ju˝rgen Habermas, particularly his Theory of Communicative Action, reassessed and re-appropriated the classical theoretical tradition in social theory to replace Parsons’ synthetic account, and this work coincided with a systematic reconsideration of the classic social theorists, especially Weber. An additional source of new thinking came from the “dependent” periphery, as thinkers such as Ernesto Laclau and Chantal Mouffe, which emancipated Socialist theory from received dogmas about class struggle and recognized the centrality of other antagonisms and the need for open democracy. (shrink)

Constellations, Volume 29, Issue 2, Page 259-261, June 2022.