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Risk and the cosmopolitanization of solidarities

机译:风险与团结的世界化

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For classical sociologists, national solidarity was a response to the risks and uncertainties of modernity. National solidarity was said to provide the foundations for social order and justice (Durkheim), serve as the basis for political legitimacy (Weber), and address issues of (in)equality (Marx). Throughout the twentieth century, national solidarity seemed to perform these functions adequately, if often at the expense of those not belonging to the national community. However, with the demise of progress as a cultural prophylaxis to contain the future, it is often said that newly emergent world risks spell the end of solidarity. On this view, risk, individualization, and the cosmopolitanization of life worlds are contributing to the fragmentation of societies and pushing solidarity toward expiration. Yet, this jeremiad is based on an anachronistic notion of solidarity, which does not account for the recent adaptations of nationhood. In contrast, I argue that new global risks are not detrimental to the notion of solidarity but rather serve as a precondition for the emergence of cosmopolitanized solidarities. Global culture and political norms from human rights to environmentalism have catalyzed a reimagining of nationhood itself. In order to grasp new forms of solidarity which buttress this reimagined nationhood, I draw on Ulrich Beck's distinction between three historically specific iterations of the concept of risk, as something that: can be calculated; is malign and incalculable; has the potential to generate goods.
机译:对于古典社会学家而言,民族团结是对现代性风险和不确定性的回应。据说民族团结为社会秩序和正义奠定了基础(杜克海姆),为政治合法性奠定了基础(韦伯),并解决了(不平等)问题(马克思)。在整个二十世纪,民族团结似乎可以适当地履行这些职能,即使常常以牺牲不属于民族社区的人为代价。然而,随着进步的消亡作为遏制未来的文化预防手段,人们常说,新出现的世界风险标志着团结的终结。按照这种观点,生活世界的风险,个性化和世界化正在助长社会的分裂,并促使团结走向期满。然而,这种耶利米主义者是基于不合时宜的团结概念,这并不说明最近对民族的适应。相比之下,我认为,新的全球风险并不损害团结的概念,而是作为世界化团结的出现的前提。从人权到环保主义的全球文化和政治规范促进了对民族本身的重新想象。为了掌握支持这种重新构想的民族的新形式的团结,我借鉴了乌尔里希·贝克(Ulrich Beck)对风险概念的三个历史特定迭代之间的区别,可以进行以下计算:是恶性和无法估量的;有产生货物的潜力。

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