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This paper addresses the complex issue of negotiating identity among minority speakers of Albanian in modern Greece as surrounded by and interacting with major societal forces and dominant ideologies stemming from the Greek nation-state. Some of the theoretical questions related to the very concept of identity are also discussed. The major thrust of the paper is focused on a discursive construction of a shifting identity formation on the part of minority community members who often anchor their identities by means of an indexical machinery rather than by explicit propositional self-identification. This means that, even though they frequently label themselves Albanian (Arvanitika) speakers and foreground various kinds of symbolic contrasts to the dominant culture and ethnicity, they also perform an identity by referring to themselves as “we” which allows more room for negotiation and for the blurring of rigid boundaries that are frequently erected around an ethnolinguistic group in our analytical jargon. I argue that this identity management is to be expected in conditions of late modernity in which no schemes, modes of existence, and ideological views are taken for granted, and in which one has to cope with challenges emerging from macro-centers of control. In such a process reflexivity at the local level looms large questioning the inherited understandings of this and related phenomena as easily classifiable sociologically and sociolinguistically.

Focusing on issues of class identity, this paper explores the relationship between sociolinguistics and Raymond Williams’ view of hegemony as “relations of domination and subordination… [that saturate] the whole process of living…: Our senses and assignments of energy, our shaping perceptions of ourselves and our world” (1977: 109-110). It assesses the kinds of insight afforded in both variationist and interactional sociolinguistics, and then turns to an analysis of London adolescents putting on exaggerated ‘posh’ and ‘Cockney’ accents in situated interaction. Underpinning the contingencies of particular instances, there was a set of well-established dualisms shaped in relations of class inequality (high vs low, mind vs body, reason vs emotion), and the resonance and reach of these was attested both in corporeal performance and in the fantastical grotesque. Can theories of interactional ‘identity projection’ do justice to this, or can sociolinguistics accommodate the cultural analyst’s wider concern for ‘subjectivity’? The paper looks at ways of drawing these perspectives together, and concludes with an emphatic rejection of claims that in late modernity, class identities are losing their significance.

COVID-19 has illuminated and exacerbated inequities, yet, as a crisis, it is not exceptional in its effect on education. We start this critical essay by situating the crisis in its historical, economic, and political contexts, illustrating how crisis and violence intersect as structural conditions of late modernity, capitalism, and their education systems. Situating the current crisis contextually lays the foundation to analyse how it has been interpreted through three sets of policy imaginaries, characterised by the notions of learning loss and building back better and by solutions primarily based on techno-education. These concepts reflect and are reflective of the international aid and development paradigm during the pandemic. Building on this analysis, we present, in the final section, an alternative radical vision that calls on a sociology of possibilities and pedagogies of hope that we see to be central to a new people-centred education imaginary to disrupt current inequalities and provide a new way of doing rather than a return to a business-as-usual approach in and through education.

This paper sets out a critical perspective that cohesively explains why hate happens in late modernity and its impact on the lived experience of victims. The paper challenges existing theoretical accounts of hate by presenting a psycho-social approach to subjectivity that acknowledges the impact of neoliberal capitalism on the lived experience. By doing so, the paper is able to account for the extremities of hate in society and its apparent normalcy. In conclusion, the paper argues that an interrogation of the extent of the harms of hate should be framed within a positive discourse wherein the human need to flourish, rather than survive, is recognised.

For Kazuo Ishiguro’s characters, institutions endure as ghosts long after their original functions have ceased. Though such institutions appear in Ishiguro’s work from Japan to Shanghai to central Europe, this essay argues that Ishiguro’s English institutions register his subtle yet deeply-rooted critique of the British state’s particular modern crises, exposing its attempts to replace political plurality and historical contingency with an essentialist ideal. Ishiguro’s institutions are themselves repeatedly complicit in such attempts, whether oriented towards racial nationalism in The Remains of the Day or the ‘Originality’ that governs Never Let Me Go - ideologies that ultimately destroy these institutions. The circumstances of the destruction nevertheless expose, ironically and elegiacally, the institution’s lost potential. This essay argues that despite their compromised status, these institutions have a real ethical value and even subtle radicalism in haunting Ishiguro’s Britain from the pre-state landscape of The Buried Giant to the late modernity of Never Let Me Go. Beginning by identifying this ethical and political potential, proceeding to describe how it registers through the institutional access enjoyed by Ishiguro’s protagonists, and finally exploring Ishiguro’s provocative response to Britain’s recent history, this essay offers a revised interpretation of Ishiguro’s English institutions and of their collective significance.

Many countries are in the process of replacing outdated sex offense regulations with laws that accurately correspond to late modern ideas about gender equality, sexual self-determination, and consensual sex. One example is Sweden, where a law that defines rape based on a criterion of nonvoluntary participation entered into force in 2018. This article analyzes the representation of rape in the new law and legal discourse in Sweden, and shows that rape is represented as a matter of choice and communication in sexual situations. Further, the new rape law is coupled to an emerging problem within such disparate spheres as public health, social media campaigns, sexual education, and gender studies; namely, the problem of sexual communication and gray zones in sexual encounters. To understand this new representation of rape, further exploration is suggested both into the effects of sexual violence being framed as a matter of individual choice, consent, and communication in late modernity and into the role of criminal law in the era of thin normativity. The article concludes that the new rape law sends a clear message about what sex should be—namely, something voluntary—but does not accurately describe the crime and the conduct that deserves criminal censure.

Over a long time, a unique peasant mode of work developed in rural areas, which has been described in substantial detail by scholars including ethnographers, historians and rural sociologists. It was largely based on concentrating on the process and not the result, affirming work as such, cooperation with family members and neighbours, and work being embedded in a social context. This model underwent substantial change already under communism, but recent decades have accelerated the process. In the face of the structural transformation of rural areas, but also wider changes related to the sphere of work in late modernity, values once fundamental to peasants no longer play such an important role in the lives of present-day farmers. They have been replaced with other attitudes; different skills have become necessary, different attitudes have become valuable. The reasons for this include the fact that farmers realise that their children will probably seek their life’s path outside agriculture, and therefore they bring them up differently. The paper discusses not only new modes of work in agriculture and the system of values behind them, but also the sources from which farmers draw such new models.

Se observa que en la modernidad tardía la cirugía estética está experimentando un incremento constante cada año. A pesar de ser un área de estudio relativamente joven, ya existe una vasta y rica literatura que aborda la decisión de someterse a cirugía estética desde la perpectiva psicosocial. En relación con la cirugía estética, las motivaciones psicosociales más estudiadas son la imagen corporal, el trastorno dismórfico corporal, la identidad, el manejo del terror, la religión, etc. Para ello se consultaron autores como: Sarwer, et al. (1998), Behravan (2018), International Society of Aesthetic Plastic Surgery (2015, 2018, 2019), entre otros. En México existen muy pocas investigaciones sobre las motivaciones psicosociales de cirugía estética. El presente trabajo se propone como objetivo una revisión del estado del conocimiento sobre algunas de las motivaciones arriba mencionadas, con la intención de abrir el camino en la generación de conocimiento en este campo de estudio. La búsqueda de los materiales adecuados en el Internet se realizó a través de Google Académico excluyendo todas aquellas que no son de acceso abierto. Del análisis de los materiales encontrados se recuperan algunas de las aportaciones importantes, y se desprenden preguntas e hipótesis para investigaciones futuras. Finalmente, es importante decir que las motivaciones psicosociales de cirugía estética, por razones analíticas, se observan por separado, aunque en la realidad concreta suelen encontrarse interconectadas entre sí, lo que también amplia el panorama de investigación.

Emancipation serves not only as a midwife for progressive agendas such as greater equality and sustainability but also as their gravedigger. This diagnosis underpins Ingolfur Blühdorn’s ‘dialectic of emancipation’, which depicts a dilemma but offers no perspective on how to deal with it. By drawing on Foucault, this article suggests conceiving of emancipation as a task moderns are confronted with even if a given emancipatory project has come to devour its children. Claiming autonomy from given social constellations is key to this task; key also is judging between legitimate and illegitimate claims to autonomy. In late modernity, the criteria for such judgement are no longer universally given. Instead of regarding the latter as entry into mere subjectivism (Blühdorn), this article presents judgement as a key political, ‘world building’-activity (Arendt), a critical social theory may join in, by not only observing the world but by also taking sides in it.

Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations.

This paper focuses on the dynamics of education in the interplay of power and seduction as creatively displayed in Takarazuka Revue's performances re-enacting the major players of the Cold War: USA...

Individualization theorists claim that the socio-cultural changes of late modernity have dissolved class division and awareness. In contrast, this review of class research on Icelandic society since the dawn of modernization shows that class relations continue to structure inequality and that neoliberal globalization has increased class awareness. This is shown in relation to class structure, class politics, class inequality, class awareness and class culture. Moreover, it is argued that the strength and trajectory of class awareness in late modernity vary by welfare regime and that theorists overgeneralize declining class awareness based on highly differentiated, liberal welfare states. Heightened class awareness in Iceland is explained by the polarizing effects of neoliberal globalization, which represents a more significant shift for social democratic welfare states, where low inequality, comprehensive social citizenship and cultural homogeneity have long curbed perceptions of class division.

Rosalía gained worldwide fame with the release of El Mal Querer in 2018, carving a niche for herself in mainstream music with her distinctive aesthetic style and the incorporation of flamenco rhythms in her music. Our study aims to analyse four of her most important songs to highlight how she created her artistic place by incorporating collective cultural memories and translating them into a late modern scenario while at the same time commodifying the working-class standard of choni women in Spain. Our main findings suggest that (1) Rosalía’s work appropriates certain cultural and collective memories and translates them into a fashionable and desirable late modern lifestyle that combines a flamenco sound with other rhythms that could lead to the sustenance of this music genre in the new generations; (2) Rosalía establishes her youth style and femininity by incorporating a set of consumer practices that are also guided by elements of the postfeminist sensibility; and (3) there are four main actions that helped Rosalía to establish the choni-chic style. With this combination, we argue that Rosalía brings to the present a hybridized flamenco for contemporary generations while also rescuing cultural and patrimonial elements that are relevant within the construction of identities.

Resenha de: ROSA, Hartmut. Aceleracao: a transformacao das estruturas temporais na modernidade . Sao Paulo: Editora Unesp, 2019. Centrado na revisitacao da modernidade a partir de uma perspectiva temporal, Hartmut Rosa sustenta o conceito de aceleracao social como aspecto fundante do projeto moderno. Explorando diferentes variaveis causais para o conceito da aceleracao social, a resenha examina as transformacoes das instituicoes morais, valorativas e politicas ocorridas ao longo do desenvolvimento historico da modernidade como episodios induzidos pela obsolescencia. Sendo esta um produto de campos de acao crescentemente cambiantes e acelerados, o autor mobiliza esse conceito para fundamentar inedita proposta de diferenciacao entre a modernidade e a modernidade tardia como momentos historicos calcados em diferentes niveis de compressao espaco-temporal, estabilidade institucional e temporalizacao de projetos individuais e coletivos de futuro. *** Abstract Centered on revisiting modernity from a temporal perspective, Hartmut Rosa supports the concept of social acceleration as a fundamental aspect of the modern project. Exploring different causal variables for the concept of social acceleration, the review examines the transformations of moral, valuative and political institutions that occurred during the historical development of modernity as episodes induced by obsolescence. As this is a product of increasingly changing and accelerated fields of action, the author mobilizes this concept to substantiate an unprecedented proposal for differentiation between modernity and late modernity as historical moments based on different levels of space-time compression, institutional stability and temporalization of individual and collective future projects.

Using a Foucauldian perspective, we explicate the systems of power which shape the lives of women in or at risk of ‘food poverty’. We develop a theoretical framework of power for analyses of contemporary food poverty, which we apply to data from focus groups with women on low incomes in two cities in the north of England. Our data underlines the repressive power of the state as well as the broader chronicity of state surveillance. We argue that, while disciplinary and pastoral power may characterise the majority of food banks, alternative logics of mutual aid are evident within some food aid providers. We underline the power of governmental discourse in constituting gendered subjectivities and find that the most potent form of coercion is derived from self-regulation. The article closes by exploring possibilities for praxis via discursive resistance.

This article reviews three Japanese sociological theorists, who explore the nature of modernity, or late modernity, in relation to the postmodern assumption that modernization, or late modernization, is far from a single-track evolutionary process. In his criticism of viewing the modernization theory via an indigenous perspective, Yosuke Koto considers the exogenous impacts of advanced countries to illuminate the hybrid nature of modernity. Based on cognitive sociology, Masataka Katagiri explores the transformation of the self during individualization since the 19th century to illuminate several aspects of individualization in late modernity. In contrast to the symbolic model of modern sociological theories since Durkheim, Takeshi Mikami develops a diabolic theory that reveals a new perspective on the connection between individuals and society in late modernity. Referring to Japan as an important case study, these three sociological theorists provide theoretical insights on some of the complex aspects of late modernity.

Under President Trump, the Department of Education narrowed the definition of and protections for gender inequality in U.S. higher education (U.S. Department of Education, Dear Colleague Letter on Transgender, 2017). These changes drew criticism and concern for legal remedies for gender inequality. This study positions Trump’s actions as an extension of rather than a deviation from past state actions towards gender in higher education. Drawing upon Brown’s (Fem Stud 18(1):7–34, 1992; States of injury: power and freedom in late modernity, Princeton University Press, Princeton, 1995) theory of the masculinist state, we examined how liberal feminists sought state protection through Title-IX and, in doing so, formalized state control over gender equity in schools. Using instrumental case study methodology (Creswell, Qualitative inquiry and research design: choosing among five approaches, SAGE, Thousand Oaks, 2013; Stake, The art of case study research, SAGE, Thousand Oaks, 1995) we analyzed campus housing policies and found three themes—segregation, visitation, and demarcation—that entrench masculinist state power across public, private, and religious institutions. We conclude by discussing the on-going contradictions for feminists seeking the state’s protection.

There is a growing trend to both theoretically and empirically explain public punitiveness from a general social theory of late modernity. Yet, research which has tested the generalizability of this perspective regarding societies other than Western ones remains rare. Relying on a theoretical perspective and empirical findings, this study aimed to explore whether the hypothetical model, which assumes that abstract late modern anxieties (economic anxiety and identity anxiety) affect punitiveness via more tangible fears and negative attitudes toward others in terms of fear of crime, xenophobic attitudes, and social dominance orientation (SDO). The study considered whether this model can be applied to Japanese society, which is experiencing drastic social, economic, and political transformations. Accordingly, data from a nationwide Japanese sample was analyzed through structural equation modeling (SEM). The results revealed that all of the hypothesized paths had significant relations, except for a path between xenophobic attitudes and fear of crime, which generally supported the hypothetical model. Moreover, it was shown that all of the variables have a significant total effect on punitiveness. The results were discussed in light of the social circumstances of Japan and recommendations for further international comparative research were made. Supplementary Information The online version contains supplementary material available at 10.1007/s11417-020-09338-9.

The article describes the reception of Friedrich Nietzsche’s work and character in Ruben Dario’s literary and journalistic production. It can be determined that, after an initial and groundbreaking enthusiasm –as far as we know, Ruben Dario is the first Hispanic American who writes about Nietzsche–, the Nicaraguan poet’s attitude about the German philosopher becomes more ambivalent and it flows into a complex mixture of assimilation and critical rejection. Such coexistence settles in its Darian belonging to the late modernity and its secularizing process. In order to show the above mentioned, the article presents three focal points of the Nietzschean philosophy –nihilism, aristocratism and the artist’s metaphysics– and it then profiles Ruben Dario’s reception under the forms of the uncommon, antichristian and romantic Nietzsche. The controversial presence of such forms allows for the explanation of the structural tensions of the Darian poetic subjectivity and it offers the framework for the conclusive analysis of the celebrated poem “Lo fatal”.

In various ways, national historiographies of the Middle East have presented the exit from the Ottoman Empire as a rupture, sometimes accompanied by a denial of heritage, and in any case accompanied by global overhauls of practices and cultural referents. They were built on the idea that national cultures had been “lulled to sleep” over centuries of Ottoman rule, before awaking to the sound of late modernity. The reality of these transformations cannot be denied. Following the rout of Ottoman...

"In this article, I discuss language from a linguistic anthropological perspective, where the existence of standardised languages is understood as an outcome of socio-political discourses in the age of nationalism, in which the technologies of print literacy enabled national public spaces – and with it, national language standards – to emerge. What happens to language standards and public spaces in the era of digital technologies and transnational interaction? I introduce some examples and develop ideas on language policing in settings where monolingual national ideals exist besides other emerging linguistic authorities. Keywords: languages, nationalism, public spaces, standardization, late modernity "

The article focuses on juxtaposing the stances of Franz Rosenzweig and Emmanuel Levinas on the notion of the Other based on the metaphysical principles of modernity so as to expose the prerequisites for their attitude to metaphysics in whole. The peculiarity of the proposed approach is the analysis of the notions of the Other in Rosenzweig and Levinas from the perspective of Jacques Derrida’s philosophy. The scrutiny proceeds from the assumption that the national philosophies, having been considered as the specific response to the effects of the encounter of societies to be modernized with the spreading modernity, for that very reason attach great importance to the construal of the Other. It is emphasized that the similarities between the national schools of philosophy indicate correlating the particular with the general as the paradigm for the comprehension of the Other, whereas the Jewish philosophy has previously conceptualized that paradigm by way of the opposition of “Athens and Jerusalem”. In an effort to assess the capabilities of the above-mentioned paradigm the analysis of the relevant range of problems is set into the wider context and they are considered in connection with the transition from essentialism to anti-essentialism that characterizes already the late modernity. It is disclosed that Rosenzweig’s stance was still essentialist, while Levinas tried to abandon the essentialist understanding of the Other, albeit he did not complete the transition to anti-essentialism. Levinas’ break with metaphysics was brought to a close by Derrida whose anti-essentialist stance on identity and difference radically diverges from the thinking that adheres to the “metaphysics of presence”. In the issue, Derrida who does not formally belong to the Jewish philosophy could afford to summarize Rozenzweig’s and Levinas’ approaches to the problem of the Other, and in so doing he makes a contribution to both general and Jewish philosophy.

This volume makes a valuable contribution to Nietzsche scholarship by providing a single volume on one of Nietzsche’s texts, The Antichrist, with pieces from an array of prominent scholars. It calls attention to the importance of a work less often systematically treated in the scholarship than some others. The contributors to the volume represent a wide array of philosophical approaches to Nietzsche’s thought and offer a good sampling of the perspectives in Nietzsche scholarship. Conway has assembled an especially strong group of scholars who approach Nietzsche’s thought via political theory and those who have advanced our insight on Nietzsche’s political thought. This link among many of the essays helps to unify the volume and call attention to the political themes and long range aims of Nietzsche’s Antichrist.

Anyone familiar with recent developments in the religious landscape of late modernity would likely be aware of the steadily rising popularity of the category ‘spirituality,’ and its attendant self-...

The ongoing massification of higher education has entailed a changing relationship between higher education providers and students. While scholars have been quick to identify the political implications of the quasi-market model for the student-customer, there has been significantly less focus on the role that advertising plays in facilitating a student-consumer culture. This article uses an analysis of advertisements directed towards potential domestic university students in Australia to explore how the idea of a university ‘experience’ and meaningful work are discursively constructed within late modernity. Many advertisements draw on existential themes of living a meaningful, authentic or exceptional life and finding a fulfilling career, mythologising the role of the university within an idealised social order. This study highlights the need to understand the economic value of higher education as embedded in cultural economy, as well as the value of this framework for researching student experiences and marketing.

A nostalgia tem sido vista como o oposto conceitual do progresso, contra o qual é vista negativamente como reacionária, sentimental ou melancólica. Foi visto como um recuo derrotista do presente e evidência de perda de fé no futuro. A nostalgia é certamente uma resposta à experiência de perda endêmica na modernidade e na modernidade tardia, mas os autores argumentam que ela tem inúmeras manifestações e não pode ser reduzida a uma definição singular ou absoluta. Isso quer dizer que seus significados são múltiplos e, portanto, devem ser vistos como a acomodação de impulsos progressivos e até utópicos, bem como posturas regressivas e atitudes melancólicas. Suas contradições podem ser evidentes nas formas vernacular e midiática de lembrança e reconstrução histórica. Os autores argumentam que tais contradições devem ser vistas como mutuamente constitutivas, pois é nas suas inter-relações que surge o potencial para a crítica sociológica.

La cuarta revolución industrial comienza a caracterizarse a través del desarrollo de la inteligencia artificial, la edición genética, la nanotecnología y las interfaces entre lo biológico, lo inorgánico, lo social y lo digital. Hay autores que ven en ella potencialmente una panacea que ha de traer un mundo de post-escasez , llegando a la propia superación evolutiva de la especie humana en el reino de lo trans-humano. Otros, plantean con enorme preocupación la posibilidad de temibles escenarios distópicos, y de un inminente “riesgo existencial”, aun mayor que el de las armas nucleares. Entre estos dos extremos, existen dentro de este nuevo debate tecno-filosófico posturas que consideran inverosímil tanto la realización de la utopía como la caída en la distopía, y proponen una visión protópica, que convoca a la comprensión y aceptación de los aspectos inevitables de la transición en curso, y al aprovechamiento proactivo de sus posibilidades, como manera de preservar y fortalecer la vigencia de la identidad y la libertad humanas. En los primeros dos apartado de este trabajo se contextualiza el momento actual de la tecnología y su capacidad transformativa en las sociedades en lo que se ha denominado la cuarta revolución industrial. En el tercer apartado se profundiza teóricamente sobre la aceleración, concepto definitorio para Harmut Rosa de “la modernidad tardía”. Finalmente, el trabajo se cierra colocando una pregunta fundamental que lo inspira: ¿qué posibilidades tenemos de orientar la innovación tecnológica para evitar daños imprevisibles?

We are currently living in late modernity, or what Ulrich Beck calls a “risk society” in his book with the same title, where socioeconomic unpredictability and insecurities are prevalent due to the...

This research examines the association between economic insecurity and imprisonment rates in the United States. Building on Garland’s thesis about punishment and late modernity, it is hypothesized that rising economic insecurity in a population is associated with an increase in the imprisonment rate. This hypothesis is tested with state-level data for the years 1986–2013. Results indicate a robust association between changes in economic insecurity, measured as the percentage of households in a state losing a quarter or more of their income in a single year, and changes in imprisonment rates. This finding suggests that economic insecurity is not only relevant for explaining large-scale shifts in penal philosophy and practice, as prior sociological theory has argued. It also explains some of the year-to-year variation in imprisonment rates and points to another way in which inequality is associated with punishment.

Under the conditions of late modernity, when a secular worldview has diminished the plausibility of affirmations of a transcendent truth or reality governing human affairs, the world’s major religi...

The paradigm of late modernity and postmodernity, characterized by the sheer living manifestation of the limit, assumes the conscience of the indissoluble, by annulling any hypothesis, interrogation or problematization. The fracturing of the self coincides with the fracturing of knowledge, as an effective dialectic movement, or, in other words, as a state of continuity of the thinking, specific to the human being. The knowledge-seeking relation to the world through exclusion, that is featured by late modernity and postmodernism is manifested, in an extreme(marginal) form, by the de-presentisation of the immanent and the transcendent and by imposing the simulation as a global process of creation of representations through communication.

L'articolo mette a confronto la psicologia analitica con le trasformazioni ideologiche e sociali che hanno dato luogo a quella che è stata chiamata crisi dellatarda modernità e, successivamente, alla cosiddetta "post-modernità. Prendendo le mosse dalle parole diNietzschesul significato del nichilismo, richiama alcune testimonianze significative della crisi dei valori e alcune reazioni caratteristiche a tale crisi (la risposta "gnostica" e quella "narcisistica"). Viene poi illustrata la posizione assunta dal pensiero junghiano, utilizzando a tal fine soprattutto il tema dell'Ombrae quello della "morte dell'eroe". Infine, dopo aver delineato alcuni caratteri della post-modernità, ne descrive la tendenza a rendere obsoleta e inutilizzabile ogni articolazione dialogica degli opposti, così centrale nel pensiero di Jung.&nbsp

This paper presents the concept of collective hope according to the Polish psychologist Jozef Kozielecki. In the field of psychology and sociology, he gives arguments confirmed in these sciences indicating the need for justified individual as well as collective hope. On this basis, he argues to build a society of hope, where it dominates the fear of an undefined future and all changes. He clearly states that it is necessary to oppose the ideologization of social life propagated by Francis Fukuyama, Richard Rorty, or Jacques Derrida. They all create intellectual utopias that have no confirmation in scientific psychological and sociological research, although they are popular in many culture circles of late modernity. To reinforce this belief of Jozef Kozielecki, we refer to the research of Chantal Delsol, a French political philosopher. Delsol studied cultural and political changes in Europe in the 20th and 21st centuries. It was her who described this period as late modernity. In her works she puts forward a reasonable diagnosis that certain trends destroy the hope of achieving far-reaching goals, both individual and collective, and even more so, eschatological hope in the name of creating social utopias. The research effect will be a juxtaposition of the views of the Polish scientist regarding the collective hope, with the belief of Chantal Delsol that the hope related to the monotheistic religion is needed for people to be able to develop and achieve distal and eschatological goals. The conclusions have been developed in the area of psychology, sociology and philosophy and are the support for beliefs and convictions about the value of eschatological hope.

This article explores connection or disjuncture between everyday life and global culture. Efforts to de-essentialise or pluralise urban globalisation have focused on local negotiations of discourse or the macro effects of the world city, here rhythmanalysis is used to bridge these approaches. The analysis develops on the tension between the theoretically-based multiplicity and reflexivity of late-modernity, and the structured reality that has been documented. The global city is stratified through spatial and dispositional-embodied qualities that dramatically truncate the possibility of encountering unfamiliarity through everyday life. These stratifications lean on each other and replicate as ‘small worlds’ of co-constitutive, comfortable spaces. To explore this, Lefebvre’s rhythmanalysis is used to explicate participant accounts of going to a nightlife district in Hong Kong for the first time. For some, the district is present in daily life, contributing to a fluent connection and orthodox visitation. Meanwhile, subjects who visit under less seamless conditions reflexively feel out of place and corporally distinct. This article contributes to understanding the micro-politics of late-modernity, the very real, yet transparent, spatial and embodied barriers which truncate individual flourishing in late-modern societies.

Vitaly Kurennoy - Candidate of Sciences in Philosophy, Professor, Head of the School of Cultural Studies, Faculty of Humanities, National Research University Higher School of Economics.Address: Bld. 1, 21/4 Staraya Basmannaya Str., 105066 Moscow, Russian Federation. E-mail: vkurennoj@hse.ruThe first article devoted to philosophy of liberal education (Voprosy obrazovaniya / Educational Studies Moscow no 1, 2020) laid out systematically the principles of that philosophy, such as (1) lifelong learning, (2) academic freedom, (3) importance of practice and experience, (4) critical thinking and civil competency, (5) competency development instead of knowledge accumulation, (6) priority of general education over specialized education, (7) the concept of learning to learn, (8) self-directed learning effort, (9) political neutrality, and (10) interaction and Socratic dialogue. In this second part of the article, the liberal model of education is contextualized under two main perspectives, historical and socio-theoretical. The historical perspective is used to discuss the ancient origins of the liberal model, German classical philosophy as a direct origin of its principles, and the trajectories of liberal education discourse elements penetrating Russia’s educational and cultural policy. The socio-theoretical perspective is applied to the context in which the liberal model was conceived (the nascent stage of modernity), the social conditions that led to its crisis (stabilized industrial societies of the modern age), and its relevance in the era of late modernity.

Portraying a localised educational system as part of broader global flows of policy ideas and practices emanating from multiple sources – an eduscape– the paper focuses on family practices shaped b...

In this article I delineate the cultural structure underlying much (if not most) of what goes by “spirituality” in the popular discourse of twenty-first century liberal democracies—which I call the religion of the heart. I begin by reviewing the disparate academic literatures relating to the shift from “religion” to “spirituality,” explicating why the study of spirituality remains both marginalized within the sociology of religion and deeply fragmented. I then lay out the theoretical foundations of a cultural sociological approach to the study of religion, which I use to synthesize the existing sociological and historical literature on “spirituality.” I supplement this synthesis with data from my own empirical research in order to offer a systematic representation of the religion of the heart’s ten core tenets and how they relate to one another. I then conclude with a reflection on the implications my analysis holds for the sociology of contemporary religion.

Is there a relationship between story-telling and memorialisation in the construction of victim identities? This paper seeks to examine these questions and shed light on the cultural dynamics of victimisation with reference to examples from sociological theories of late modernity and empirical research with people who self-identify as victims. Using examples from recent biographic interviews with an asylum seeker fleeing conflict in Gaza and two Hungarian radical right activists, the argument will be that victim identities are constructed and reconstructed through the development of personal and mediatised narratives about suffering and resilience. ¿Existe alguna relación entre la narración y la memoria en la construcción de las identidades de víctima? Este artículo pretende analizar esas cuestiones y arrojar luz sobre las dinámicas culturales de victimización, haciendo referencia a ejemplos de teorías sociológicas de la modernidad tardía y a investigaciones empíricas con personas que se identifican a sí mismas como víctimas. Utilizando ejemplos de entrevistas biográficas recientes con un solicitante de asilo que huía del conflicto de Gaza y con dos activistas húngaros de la derecha radical, argumentamos que las identidades de víctima se construyen y reconstruyen mediante el desarrollo de narrativas personales y mediatizadas sobre sufrimiento y resiliencia. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1122

In adhering to the paradigmatic orientation of political sociology in the criminal field, this work aims to examine the mechanisms that harness ‘global threats” to structure the global criminal field and to deconstruct modern criminal law on local scales. Such simultaneous processes base their predominantly repressive strands of logic on the solidarities between neoliberal democracies and totalitarianisms, which effectively defines the contours of the late modernity characteristic of the criminal sphere in the twenty-first century. The social sciences of law are faced with the urgent task of studying criminal deviations to have manifested both on a global and local scale, in order to examine the degree to which penal democracies are sustainable. An epistemological leap is required for the constitution of a new ecology of penal knowledge, guaranteeing the humanizing of the criminal field.

Although Georg Simmel is considered one of the classical sociologists of the period, no one can deny that he is at the forefront of the founders of modern sociology. Simmel states that modernity is a different way of experiencing the world and it is not only an internal reaction to the world, also it is an experience of the world we live in, reduced to our spirit world. When considering the processes that make up society, he takes into consideration different sections from his contemporaries. Instead of directly defining and explaining the concepts of 'society' and 'individual'; he has made serious studies that reveal the types of interactions and social types that make up the processes that affect the society without ignoring all the sections and even the smallest particles that make up daily life. The focus of his work is on socialization (Vergesellschaftung) instead of society. Simmel's basic sociological view is the effort to evaluate social dynamics through different cross-sections has spread to a wide range from interaction types to controversy of conflict, from modernity and religion debates to philosophy of money. Instead of a philosophical analysis, he has brought a sociological perspective. Thus, he has clearly succeeded in analyzing modern society with the dynamics of belief and cultural formation. In his sincere determinations, he has always emphasized the importance of the individual's spiritual structure. Religion, according to him, is one of the fundamental particles that have an effective place in the inner life of the individual and constitutes the society. Simmel argues that no one has ever been able to find a complete explanatory answer to the question of what is religion without implicit rhetoric or without going to incomprehensible generalizations. Simmel states that religion cannot free itself from superstition and the uncertainty remains. According to Simmel, the ambiguity which surrounds the origin and nature of religion will never be removed so long as we insist upon approaching the problem as on for which a single word will be the “open sesame”. He was born in a Judeo-Christian milieu that his father was a Jew who converted to Catholism, while his mother was evangelical. Simmel was Jewish in culture, appearance and mannerisms, but subjectively he was more of a secular Kulturprotestant who considered Judaism inferior to Cristianity. In Simmel’s thoughts, there’s a strong tendency towards ‘negative theology’. A transcendent being has always been a reference for him, which will transform the relationship between the part and the whole, chaos and the cosmos, and the individual and society into a meaningful integrity relationship, although he does not express his opinion about God's belief clearly. However, God's existence differs in relation to his sociological (religion) and psychological (religiousness) forms. For example, while God is invisible in religion as a cultural form, it carries central importance for the individual (spirit). For him, the soul is nothing without God. According to Simmel, distinction between religiosity and religion is fundamental. In his view, religion does not prepare the process of religiosity, just as causality reveals knowledge, but rather religiosity creates religion. The moods that people live in themselves, when relationships, meanings, emotions, different attitudes and behaviors that we cannot yet call "religion" intersect with religiosity in his spiritual world over time, it activates religious formation and creates a target area for itself. In this target area, "religion", that is the object of the world of faith, emerges. In this context, religiousness in terms of individual is related to attachment / belonging and meaning. After the mystical orientation seen as the source of religiousness is settled between after the image and essence, the part and the whole, the empirical and metaphysical, the possibility and necessity, chaos turns into a regular cosmos. In this case, a true devout conceives and interprets reality in a symbolic language; he perceives everything in a meaning, associates them with the cosmos, and reads the realm in this world as a sign of divine existence. For example, Black people envision the world as a grain of sand and heaven in wildflowers. This is reflected to him as a functionally loyalty to God and a trust against unexpected random events. Simmel has put forward some original views about the position of religion in modern society. First of all, religion can be a solution for specialization in the complex division of labor, which is seen as a big problem in modern societies. If modern societies have a major fault, religion can generate a solution. This solution takes place in the fact that many different people from different social classes and statuses, ethnic backgrounds and with different abilities and qualities believe in the same religion. Secondly, in the modern world, religion corresponds to a special form: a great number of people meet their religious needs through mysticism. Although the religious motives of these people are not ultimately eliminated, supernatural objects of religious faith are largely cleared of their traditional forms. Consequently, the concept of religiosity of Simmel, which has recently been considered as "intercultural sociologist" and "sociologist of religiosity", draws attention as a concept with deep reflections in late modernity. Mysticism, which is seen both as "religiosity that liberalizes from religion" or "religiosity against religion", can be summarized as a kind of individual religious feeling that excludes traditional religious institutions. Although this trend points to new age movements and cult-type formations as alternative ways, which today include practices for the satisfaction of mystical and spiritual tendencies, their connections and effects still gain meaning within the framework of their relationship with institutional religions and transcendence. This work, eventually, is a descriptive study based on Simmel's own works and other literature.

Sociological theories of space have so far not provided an in-depth analysis of online spaces. The paper addresses this issue by means of Löw’s relational theory of space. As this theory mainly focuses on material spaces, it is necessary to embrace the phenomenological perspective in order to apply it to the virtual realm. More recent phenomenological research has highlighted the ongoing mediatization or virtualization of the life-world. These theories, and presence research more generally, are useful for examining the layers of virtual presence. This paper focuses on two emblematic types of spaces: multiplayer online role-playing games and Skype video chats. The first represents an online version of a Schutzian finite province of meaning, while Skyping is an example of how the paramount reality of everyday life expands into the virtual realm. Albeit differently, actors in both cases constitute hybrid, virtual-material spaces with various forms and degrees of virtual presence. User experiences in these spaces are in line with contemporary sociological diagnoses indicating the vanishing experience of living in space and the general tendency of late modernity to question previous social forms of modernity.

In this article I offer a meta-theoretical mapping of spirituality studies and its many controversies. I begin by distinguishing between two projects that together constitute the field: the study f...