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In The Age of Experiences, Benjamin Kline Hunnicutt examines how the advance of happiness science is impacting the economy, making possible new experience-products that really make people happy and help forward-looking businesses expand and develop new technologies. In today's marketplace there is less interest in goods and services and more interest in buying and selling personal improvements and experiences. Hunnicutt traces how this historical shift in consumption to the “softer” technologies of happiness represents not only a change in the modern understanding of progress, but also a practical, economic transformation, profoundly shaping our work and the ordering of our life goals. Based on incisive historical research, Hunnicutt demonstrates that we have begun to turn from material wealth to focus on the enrichment of our personal and social lives. The Age of Experiences shows how industry, technology, and the general public are just beginning to realize the potential of the new economy. Exploring the broader implications of this historical shift, Hunnicutt concludes that the new demand for experiences will result in the reduction of work time, the growth of jobs, and the regeneration of virtue—altogether an increasingly healthy public life.

The Open Access version of this book, available at http://www.taylorfrancis.com/books/e/9781315582931, has been made available under a Creative Commons Attribution-NonCommercial-No Derivatives 4.0 license. This book is about Erving Goffman's frame analysis as it, on the one hand, was presented in his 1974 book Frame Analysis and, on the other, was actually conducted in a number of preceding substantial analyses of different aspects of social interaction such as face-work, impression management, fun in games, behavior in public places and stigmatization. There was, in other words, a frame analytic continuity in Goffman's work. In an article published after his death in 1982, Goffman also maintained that he throughout his career had been studying the same object: the interaction order. In this book, the author states that Goffman also applied an overarching perspective on social interaction: the dynamic relation between ritualization, vulnerability and working consensus. However, there were also cracks in Goffman´s work and one is shown here with reference to the leading question in Frame Analysis – what is it that's going on here? While framed on a'microsocial'level, that question ties in with'the interaction order'and frame analysis as a method. If, however, it is framed on a societal level, it mirrors metareflective and metasocial manifestations of changes and unrest in the interaction order that, in some ways, herald the emphasis on contingency, uncertainty and risk in later sociology. Through analyses of social media as a possible new interaction order – where frame disputes are frequent – and of interactional power, the applicability of Goffman's frame analysis is illustrated. As such, this book will appeal to scholars and students of social theory, classical sociology and social interaction.

This book is a radical plea for the centrality of experience in the social and human sciences. Lash argues that a large part of the output of the social sciences today is still shaped by assumptions stemming from positivism, in contrast to the tradition of interpretative social enquiry pioneered by Max Weber. These assumptions are particularly central to economics, with its emphasis on homo economicus, the utility-maximizing actor, but they have infiltrated the other social sciences too. Lash argues for a social sciences based not in positivism's utilitarian a priori but instead in the a posteriori of grounded and embedded subjective experience. His wide-ranging account starts from considerations of ancient experience via Aristotle's technics, continues through a politics of Hannah Arendt's ‘a posteriori'public sphere and concludes with the contemporary – with technological experience, on the one hand, and with Chinese post-ontological thought, in which the ‘ten thousand things'themselves are doing the experiencing, on the other. This original book by a leading social and cultural theorist will be of great interest to students and scholars in sociology, cultural studies and throughout the social sciences.

Bringing into play a lifetime of sociological analysis, Harry Bredemeier here explores fundamental issues in epistemology and ethics—and how social research has altered traditional views on such major subjects as the play of physical force in social life, the distinction between the physical and moral universe, risk taking and life making, rights and obligations—in short the most basic questions posed for our times by the sociological tradition.Bredemeier takes sharp issue with postmodern indictments of the Enlightenment movement of the early eighteenth century: that the Enlightenment was a cover for Western cultural imperialistic destruction of other cultures; that its glorification of reason undermined morality and paved the way for fascism and irrationality; or that it perpetuated a willful indifference to ecological concerns and to women's rights. The author clarifies all those issues and shows how reason, properly understood, transcends polemics that currently obfuscate appeals to experience.Experience vs. Understanding covers a wide range of topics. Among them are the need for interpretation of experiences; responsibility for consequences of one's choices; the danger in not thinking beyond immediate perceptions; all human activities are governed by cultural rules; individual virtues such as intelligence or courage are not sufficient to evaluate actions; and the issues of national foreign policy parallel those of each person's policy towards other people's. Experience vs. Understanding is a unique study that will be enjoyed by and beneficial to philosophers, sociologists, and political theorists, who are searching for the philosophical foundations of social science.

Modern experience forces philosophy and social thought to confront the basic problems of value. Is this life worth caring about? How can we find a way between the deceit of fanatical belief and despair? In the view of Lancelot Law Whyte, the essential challenge to mankind today is an underlying nihilism promoting violence and frustrating sane policies on major social issues. Avoiding the seductive trap of utopianism, Whyte approaches this challenge by defining the terms of a potentially worldwide consensus of heart, mind, and will.In this volume, Whyte addresses the problems of despair and fanatical religious or political reactions that arise from despair. He begins with the basic problem of nihilism, or the tendency toward pessimism and self/other destruction that faces us at this point in human development. Rejecting all forms of religious sectarianism as separating God from the individual and people from each other, he discerns, as well, a fundamental disunity and incompleteness among the sciences that render them incapable of supplying a guide to social order. Whyte sees the universe as an arena of conflict between tendencies toward order and disorder with the former dominating and containing the latter. In place of science and traditional religion, Whyte draws upon what he sees as the unconscious tradition, a genius of the community, shared in degrees by all its members, that points mankind toward a better way of living.Whyte does not posit a state of perfection, nor does he suggest the end of human suffering. Instead he suggests that an integrated state of being, freed from the old mind-body dualism will be a new starting point in human evolution. Accessibly written and firmly rooted in science, philosophy, and history, The Universe of Experience will be of interest to sociologists, psychologists, and philosophers.

Building on contributions from sociology, psychology, anthropology, philosophy, literature, and neuroscience, Henricks develops a more general account of how people discover and reproduce the'meanings'of their involvements with others. Among its many themes are treatments of selves as'projections of personhood,'of the ways in which self-expression has changed historically and is now experienced in our electronically mediated era, of emotions as'framing judgments,'and of ritual, play, communitas, and work as four distinctive'pathways of experience.'

Could researching experience contribute to creating socio-political change or does it simply open new avenues for post-Fordist self-regulation? This book illustrates the emergence of plural historical actors who disrupt unitary subjectivities, resist univocal integration and refigure the political by remaking everyday experience.

Born in Vyborg in 1884 by parents of German descent, Vasily (Wilhelm) Sesemann grew up and studied in St. Petersburg. A close friend of Viktor Zhirmunsky and Lev P. Karsavin, Sesemann taught from the early 1920s until his death in 1963 at the universities of Kaunas and Vilnius in Lithuania (interrupted only by his internment in a Siberian labor camp from 1950 to 1956). Botz-Bornstein's study takes up Sesemann's idea of experience as a dynamic, constantly self-reflective, ungraspable phenomenon that cannot be objectified. Through various studies, the author shows how Sesemann develops an outstanding idea of experience by reflecting it against empathy, Erkenntnistheorie (theory of knowledge), Formalism, Neo-Kantianism, Freudian psychoanalysis, and Bergson's philosophy. Sesemann's thought establishes a link between Formalist thoughts about dynamics and a concept of Being reminiscent of Heidegger. The book contains also translations of two essays by Sesemann as well as of an essay by Karsavin.

`I recommend this book to all readers interested in thinking about the self; I am sure that anyone who reads it will come away with some new ideas′ - Therapeutic Communities This critical and comprehensive examination of the relation of theory and identity discusses definitions of identity in classical social theory, modern social theory and psychoanalysis. The introduction is a critique of existing sociological accounts of identity, arguing that these are incurably cognitive, treating the people that they study as incapable of experiencing an internal life or internal space. The book then considers the implications of this in social theory and human practice.