زيجمونت بومان
صارت الحياة الحديثة «سائلة»: فلا العلاقات ولا العمل ولا الهويات تدوم، والتنظيم الحديث نفسه هو ما جعل الهولوكوست ممكنًا.
التموضع
قرأ المحرقة بوصفها إمكانًا من إمكانات الحداثة ذاتها ووصف حاضرنا بـ«الحداثة السائلة»: لم تعد الروابط والوظائف والهويات تحتفظ بشكلها.
الأفكار الرئيسة
- الحداثة والمحرقة
- الحداثة السائلة
- الغريب والازدواجية
- الحيوات المهدورة
التأثير
تأثّر بـ 7
كارل ماركس
تأثّر بـ
A Marxist sociologist in Warsaw, Bauman kept Marx’s critique of the present but read socialism as an ‘active utopia’, not a historical necessity (Socialism: The Active Utopia, 1976). Z. Bauman, Socialism: The Active Utopia (1976); K. Tester, The Social Thought of Zygmunt Bauman (2004); SEP “Karl Marx”
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
سيغموند فرويد
تأثّر بـ
Bauman reversed Freud’s Civilization and Its Discontents: where Freud saw happiness traded for security, postmodern discontents come from freedom bought with insecurity (Postmodernity and Its Discontents, 1997). Z. Bauman, Postmodernity and Its Discontents (1997), introduction; S. Freud, Das Unbehagen in der Kultur (1930)
التوثيق: مسودة بالذكاء الاصطناعي
سيغموند فرويد › 1856–1939
جورج سيمل
تأثّر بـ
Bauman drew on Simmel’s figure of the stranger, near and remote at once, to analyse modernity’s fear of what defies classification (Modernity and Ambivalence, 1991). Z. Bauman, Modernity and Ambivalence (1991); G. Simmel, “Exkurs über den Fremden”, in Soziologie (1908)
التوثيق: مسودة بالذكاء الاصطناعي
جورج سيمل › 1858–1918
ماكس فيبر
تأثّر بـ
Bauman drew on Weber’s bureaucracy and instrumental rationality: a modern division of labour that separated means from moral ends made the Holocaust possible (Modernity and the Holocaust, 1989). Z. Bauman, Modernity and the Holocaust (1989); SEP “Max Weber”
التوثيق: مسودة بالذكاء الاصطناعي
ماكس فيبر › 1864–1920
أنطونيو غرامشي
تأثّر بـ
Bauman called Gramsci’s Prison Notebooks a major influence; Keith Tester traces to them his view of reality as praxis that can be otherwise (Culture as Praxis, 1973). Z. Bauman, Culture as Praxis (1973); K. Tester, “Paths in Zygmunt Bauman’s Social Thought”, Thesis Eleven 70 (2002); SEP “Antonio Gramsci”
التوثيق: مسودة بالذكاء الاصطناعي
أنطونيو غرامشي › 1891–1937
ك. إ. لوغستروب
تأثّر بـ
Beside Levinas, Bauman drew on Løgstrup’s ‘ethical demand’, the unspoken demand to take care of the other person whose life is in one’s hands (Postmodern Ethics, 1993). Z. Bauman, Postmodern Ethics (1993); K. E. Løgstrup, Den etiske fordring (1956); Ø. Larsen, “The Ethical Demand in Societal Perspective” (2014)
التوثيق: مسودة بالذكاء الاصطناعي
ك. إ. لوغستروب › 1905–1981
إيمانويل ليفيناس
تأثّر بـ
Bauman founded his Postmodern Ethics (1993) on Levinas’s responsibility for the Other, a moral impulse that precedes rules, which no institution can take over from the individual. Z. Bauman, Postmodern Ethics (1993); Modernity and the Holocaust (1989); SEP “Emmanuel Levinas”
التوثيق: مسودة بالذكاء الاصطناعي
إيمانويل ليفيناس › 1906–1995
النقد
ينتقد 1
نوربيرت إلياس
انتقد
Bauman argued against reading the Holocaust as a lapse of Elias’s civilising process: modern bureaucracy and rationality made it possible (Modernity and the Holocaust, 1989, ch. 1). Z. Bauman, Modernity and the Holocaust (1989), ch. 1
التوثيق: مسودة بالذكاء الاصطناعي
نوربيرت إلياس › 1897–1990
الأعمال
لم تكن الهولوكوست ارتدادًا إلى الهمجية؛ بل أتاحتها البيروقراطية الحديثة وتقسيم العمل والمسافة التي يخلقانها بين الفعل ونتائجه.
الموقف
In Modernity and the Holocaust (1989) Bauman rejected the view that the genocide of the Jews was a relapse into barbarism. It was made possible, he argued, by modernity itself: by the bureaucratic division of labour that turned killing into a technical task, by an instrumental rationality that separated means from moral ends, and by the ambition of the modern “gardening state” to design a perfect order and weed out whatever did not fit. Elias’s story of a civilising process, he wrote, had underrated this dark side. Modernity’s urge for order also produced ambivalence and the fear of the stranger who fits no category. From the late 1980s Bauman described the passage to a “postmodern” and then, from Liquid Modernity (2000) on, a “liquid” modernity: the solid structures of the industrial age – lifelong jobs, stable classes, binding relationships – melt into fluid networks in which individuals must constantly reinvent themselves, above all as consumers. Freedom grows, but so do insecurity and the number of “wasted lives” – the poor, migrants and refugees for whom the global market has no use. Drawing on Levinas, he defended a personal moral responsibility that no rule or institution can take over.
الحياة والسياق
Zygmunt Bauman was born in 1925 in Poznań into a poor Jewish family. When Germany invaded Poland in 1939 the family fled to the Soviet Union. He joined the Polish army formed there, fought at Kołobrzeg and in the Battle of Berlin, and from 1945 to 1953 served as a political officer in the communist Internal Security Corps – a past that drew public criticism after Polish historians published on it in 2006, and which he later called a mistake of his youth. After his discharge in 1953 he taught sociology at the University of Warsaw and became a leading revisionist Marxist. During the antisemitic campaign of 1968 he lost his chair and left Poland, taught in Israel, and from 1971 to 1990 was professor of sociology at the University of Leeds. He died in Leeds in 2017.
أعمال رئيسة أخرى
- Legislators and Interpreters (1987)
- Modernity and the Holocaust (1989)
- Modernity and Ambivalence (1991)
- Postmodern Ethics (1993)
- Liquid Modernity (2000)
- Wasted Lives (2004)
يرد في
- رحلة «التفكير بعد أوشفيتز» · المحطة 9 من 10
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