Zygmunt Bauman
Współczesne życie stało się „płynne”: relacje, praca i tożsamości już nie trwają, a sama nowoczesna organizacja umożliwiła Zagładę.
Umiejscowienie
Odczytał Holokaust jako możliwość samej nowoczesności i opisał naszą teraźniejszość jako „płynną nowoczesność”: więzi, prace i tożsamości nie utrzymują już kształtu.
Kluczowe idee
- Nowoczesność i Holokaust
- Płynna nowoczesność
- Obcy i ambiwalencja
- Zmarnowane życie
Wpływ
Pod wpływem 7
Karol Marks
pod wpływem
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”
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Karol Marks › 1818–1883
Sigmund Freud
pod wpływem
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)
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Sigmund Freud › 1856–1939
Georg Simmel
pod wpływem
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)
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Georg Simmel › 1858–1918
Max Weber
pod wpływem
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”
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Max Weber › 1864–1920
Antonio Gramsci
pod wpływem
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”
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Antonio Gramsci › 1891–1937
K. E. Løgstrup
pod wpływem
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)
Źródło: szkic AI
K. E. Løgstrup › 1905–1981
Emmanuel Levinas
pod wpływem
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”
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Emmanuel Levinas › 1906–1995
Krytyka
Krytykuje 1
Norbert Elias
krytykuje
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
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Norbert Elias › 1897–1990
Dzieła
Zagłada nie była nawrotem barbarzyństwa; umożliwiły ją nowoczesna biurokracja, podział pracy i dystans, jaki tworzą między czynem a jego skutkami.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Legislators and Interpreters (1987)
- Modernity and the Holocaust (1989)
- Modernity and Ambivalence (1991)
- Postmodern Ethics (1993)
- Liquid Modernity (2000)
- Wasted Lives (2004)
Pojawia się w
- Podróż „Myśleć po Auschwitz” · Przystanek 9 z 10
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