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"Liquid Times and Living on Borrowed Times offer deep insights into post–modern life. Specifically, it exposes the essential social and philosophical changes that lie at the heart of the conditions that led to the global financial crisis ... the ideas in these books are fascinating."
Satyajit Das, Willmot.com
Satyajit Das, Willmot.com
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The passage from ′solid′ to ′liquid′ modernity has created a new and unprecedented setting for individual life pursuits, confronting individuals with a series of challenges never before encountered. Social forms and institutions no longer have enough time to solidify and cannot serve as frames of reference for human actions and long–term life plans, so individuals have to find other ways to organise their lives. They have to splice together an unending series of short–term projects and episodes that don′t add up to the kind of sequence to which concepts like ′career′ and ′progress′ could meaningfully be applied. Such fragmented lives require individuals to be flexible and adaptable – to be constantly ready and willing to change tactics at short notice, to abandon commitments and loyalties without regret and to pursue opportunities according to their current availability. In liquid modernity the individual must act, plan actions and calculate the likely gains and losses of acting (or failing to act) under conditions of endemic uncertainty.
Zygmunt Bauman′s brilliant writings on liquid modernity have altered the way we think about the contemporary world. In this short book he explores the sources of the endemic uncertainty which shapes our lives today and, in so doing, he provides the reader with a brief and accessible introduction to his highly original account, developed at greater length in his previous books, of life in our liquid modern times.
Zygmunt Bauman′s brilliant writings on liquid modernity have altered the way we think about the contemporary world. In this short book he explores the sources of the endemic uncertainty which shapes our lives today and, in so doing, he provides the reader with a brief and accessible introduction to his highly original account, developed at greater length in his previous books, of life in our liquid modern times.
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4 of 4 people found the following review helpful
Zygmunt Bauman is one of the world's leading sociologists. He is particularly interested in how the west's increasing obsession with `individualism' actually prevents the individual from being free in any meaningful sense of the word.
In `Liquid Times (2007), Bauman argues that there are a number of negative consequences of globalisation such as the generation of surplus people who have no where to go in a world that is full; of increasingly visible inequalities as the rich and the poor come to live closer together; and of a world in which it is increasingly difficult for communities and nations to provide collective security.
According to Bauman, the ultimate cause of negative globalisation is due to the fact that the owners of Capital are invisible and shifting, having the power to invest locally without making commitments, and even to ignore international law if they deem it in their interests. The global elite are globally mobile, they are not stuck in one place, and they are free to move on if there are better investment opportunities elsewhere. The elite are seen as creating an unstable world as they move from place to place, seeking to maximise their profits. Meanwhile, the experience of `negative globabalisation' for the rest of us who are `doomed to be local' is one of increasing anxiety, fear, and suspicion, which derive from living in an unstable and unpredictable world over which we have no control, and we are compelled to develop strategies to counter the unstable, unjust, unequal and `risky' and `dangerous' world that the forever shifting elite leave in their wake.
The strategies adopted depend on the specific experience of negative globalisation, but they nearly always involve putting up barriers to protect us from `dangerous others', or they involve escaping from a world that is perceived as no longer worth living in.
Those that `run away' include everyone from refugees fleeing a war torn country to the millions of people in the West who continually reinvent themselves selves through seeking out new life experiences rather than rooting their identities in involvement in local and national institutions.
`Barrier strategies' include the emergence of fortress Europe to keep refugees out; the development of gated communities and the move towards zero tolerance policing policies in many cities.
For Bauman, these strategies are always ineffective, because they do no address the root cause of our anxiety, which is the fact that our national and local institutions can no longer provide us with security in the wake of instabilities brought on by advanced global capitalism. Instead, these strategies end up increasing the amount of anxiety and fear and segregation and eventually serve to justify our paranoia.
The remainder of this article looks at three elements of `negative globalisation': The generation of surplus people; Increasingly visible inequalities; and the undermining of national and local institutions.
Surplus people
Bauman argues that `When the elite purse their goals, the poor pay the price', seeing the instabilities and inequalities caused by global capitalism as creating the conditions that can lead to ethnic nationalisms, religious fanaticisms, increased civil wars, violence, organised crime and terrorism, all of which do not respect national boundaries. As a result, there is a new `global frontier land' occupied by refugees, guerrilla armies, bandit gangs and drug traffickers.
Focussing on refuges, Bauman points out that they are outside law altogether because they have no state of their own, but neither are they part of the state to which they have fled. He points out that many Palestinians, for example, have lived in `temporary' refugee camps for more than a decade, but these camps have no formal existence and don't even appear on any maps of the regions in which they are situated. To make matters worse, refugees often have no idea of when their refugee status will end, and hence Bauman argues that they exist in a `permanent temporary state' which he calls the `nowhere land of non humanity'.
Refugees in camps can be forgotten, whereas if they were amongst us, we would have to take notice of them. In these camps, they come to be seen as one homogenous mass, the nuances between the thousands of individuals living therein becoming irrelevant to the outsider. Refugees, in fact, go through a process much like Goffman's mortification of the self, as many of them are stripped of all the usual things they need to construct an identity such as a homeland, possessions and a daily routine. Unlike the mentally ill who Goffman studied, however, refugees have no formal rights, because their self- mortification takes place in a land that doesn't formerly exist. Bauman's point is that one of the worst consequences of globalisation is the absolute denial of human self expression as experienced by refugees.
While Bauman's work provides us with an insight into why refugees may want to escape their permanent temporary camps, there is little chance of this happening. For a start, Europe is increasingly developing a `fortress mentality' in which we try our best to keep refugees out the European Union through offering aid to countries that boarder international crisis zones in order to help them, rather than us having to deal with the `refugee problem' ourselves.
Those refugees that do make it to the United Kingdom and other European countries have an ever slimmer chance of being awarded Asylum, and are increasingly likely to be locked up in detention centres. In the United Kingdom, Asylum seekers are not allowed to work or to claim benefits, which in turn makes it incredibly difficult for such individuals to ever integrate into what is to them a new and strange country. Thus even for those who escape, their reward is further experience of marginalisation.
Bauman also deals with why the general populace of the West are so scared of Refugees. Firstly, and very importantly, he reminds us that the real underlying cause of our fears, anxieties and suspicions is that we have lost control over the collective, social dimensions of our life. Our communities, our work places, even our governments, are in constant flux, and this condition creates uncertainty about who we are and where we are going, which is experienced at the level of the individual as fear and anxiety.
This experience of fear and anxiety means that we are unnaturally afraid of a whole range of things, but a further reason that we might be especially scared of Asylum seekers in particular is that they have the stench of war on them, and they unconsciously remind us of global instabilities that most of us would rather forget about. Asylum seekers remind us, ultimately, that the world is an unjust place full of tens of millions of people who, through no fault of their own, bear the consequences of negative globalisation. Asylum seekers remind us of the frailties of a global system that we don't control and don't understand.
Rather than looking at the complex underlying causes of our irrational sense of fear, the Media and Politicians see people such as Asylum seekers as an easy target: They are confined to camps, and hence stuck in one place, and they will obviously look different and hence are more visible. Keeping Asylum seekers out, or sending them back in droves, becomes a political tool, with politicians winning points for adopting ever greater levels of intolerance towards the desperate.
The consequence of this for refugees is bleak. A major theme of Bauman's work is that once fear of a group in society has been generated it is self perpetuating, whether or not that fear is justified. The very fact that we are afraid of Asylum seekers means we are less likely to approach them, it means that were are less likely to give them a chance, which in turn leads to a situation of mutual suspicion in which both parties seek to keep as much distance between themselves as possible.
The experience of Global Inequality
The radical inequality between citizens in the United Kingdom and refugees living in the no where land of non humanity is stark, but, for most of us, easily ignored. Much more visible are the inequalities that exist within International cities such as London, New York, and, even more obviously Mexico City and Rio Di Janeiro.
Bauman points out that cities used to be built to keep people out, but today they have become unsafe places, where strangers are an ever looming presence. The underlying reason why the modern city is a place that breeds fear and suspicion is because they are sites of some of the most profound and visible inequalities on earth, where the poor and rich live side by side. As a result, those who can afford it take advantage of a number of security mechanisms, such as living in gated communities, installing surveillance cameras, or hiring private security. The architecture of the modern city has become one of segregating the haves from the have nots.
For the poor, this `fortification mentality' is experienced as `keeping us excluded from what we can never have' and they effectively become ghettoised in areas which will always seam undesirable compared to the places they are prevented from being. Thus the poor are permanent exiles from much of their city. Lacking economic capital, sub cultural capital becomes the only thing the excluded can draw on in order to carve out some status for themselves. This, argues Bauman, is the reason why there are so many distinct and segregated ethnic identities. These are the strategies adopted by the poor to carve out some freedom for themselves, the strategies of those who are doomed to be local. Read more ›
In `Liquid Times (2007), Bauman argues that there are a number of negative consequences of globalisation such as the generation of surplus people who have no where to go in a world that is full; of increasingly visible inequalities as the rich and the poor come to live closer together; and of a world in which it is increasingly difficult for communities and nations to provide collective security.
According to Bauman, the ultimate cause of negative globalisation is due to the fact that the owners of Capital are invisible and shifting, having the power to invest locally without making commitments, and even to ignore international law if they deem it in their interests. The global elite are globally mobile, they are not stuck in one place, and they are free to move on if there are better investment opportunities elsewhere. The elite are seen as creating an unstable world as they move from place to place, seeking to maximise their profits. Meanwhile, the experience of `negative globabalisation' for the rest of us who are `doomed to be local' is one of increasing anxiety, fear, and suspicion, which derive from living in an unstable and unpredictable world over which we have no control, and we are compelled to develop strategies to counter the unstable, unjust, unequal and `risky' and `dangerous' world that the forever shifting elite leave in their wake.
The strategies adopted depend on the specific experience of negative globalisation, but they nearly always involve putting up barriers to protect us from `dangerous others', or they involve escaping from a world that is perceived as no longer worth living in.
Those that `run away' include everyone from refugees fleeing a war torn country to the millions of people in the West who continually reinvent themselves selves through seeking out new life experiences rather than rooting their identities in involvement in local and national institutions.
`Barrier strategies' include the emergence of fortress Europe to keep refugees out; the development of gated communities and the move towards zero tolerance policing policies in many cities.
For Bauman, these strategies are always ineffective, because they do no address the root cause of our anxiety, which is the fact that our national and local institutions can no longer provide us with security in the wake of instabilities brought on by advanced global capitalism. Instead, these strategies end up increasing the amount of anxiety and fear and segregation and eventually serve to justify our paranoia.
The remainder of this article looks at three elements of `negative globalisation': The generation of surplus people; Increasingly visible inequalities; and the undermining of national and local institutions.
Surplus people
Bauman argues that `When the elite purse their goals, the poor pay the price', seeing the instabilities and inequalities caused by global capitalism as creating the conditions that can lead to ethnic nationalisms, religious fanaticisms, increased civil wars, violence, organised crime and terrorism, all of which do not respect national boundaries. As a result, there is a new `global frontier land' occupied by refugees, guerrilla armies, bandit gangs and drug traffickers.
Focussing on refuges, Bauman points out that they are outside law altogether because they have no state of their own, but neither are they part of the state to which they have fled. He points out that many Palestinians, for example, have lived in `temporary' refugee camps for more than a decade, but these camps have no formal existence and don't even appear on any maps of the regions in which they are situated. To make matters worse, refugees often have no idea of when their refugee status will end, and hence Bauman argues that they exist in a `permanent temporary state' which he calls the `nowhere land of non humanity'.
Refugees in camps can be forgotten, whereas if they were amongst us, we would have to take notice of them. In these camps, they come to be seen as one homogenous mass, the nuances between the thousands of individuals living therein becoming irrelevant to the outsider. Refugees, in fact, go through a process much like Goffman's mortification of the self, as many of them are stripped of all the usual things they need to construct an identity such as a homeland, possessions and a daily routine. Unlike the mentally ill who Goffman studied, however, refugees have no formal rights, because their self- mortification takes place in a land that doesn't formerly exist. Bauman's point is that one of the worst consequences of globalisation is the absolute denial of human self expression as experienced by refugees.
While Bauman's work provides us with an insight into why refugees may want to escape their permanent temporary camps, there is little chance of this happening. For a start, Europe is increasingly developing a `fortress mentality' in which we try our best to keep refugees out the European Union through offering aid to countries that boarder international crisis zones in order to help them, rather than us having to deal with the `refugee problem' ourselves.
Those refugees that do make it to the United Kingdom and other European countries have an ever slimmer chance of being awarded Asylum, and are increasingly likely to be locked up in detention centres. In the United Kingdom, Asylum seekers are not allowed to work or to claim benefits, which in turn makes it incredibly difficult for such individuals to ever integrate into what is to them a new and strange country. Thus even for those who escape, their reward is further experience of marginalisation.
Bauman also deals with why the general populace of the West are so scared of Refugees. Firstly, and very importantly, he reminds us that the real underlying cause of our fears, anxieties and suspicions is that we have lost control over the collective, social dimensions of our life. Our communities, our work places, even our governments, are in constant flux, and this condition creates uncertainty about who we are and where we are going, which is experienced at the level of the individual as fear and anxiety.
This experience of fear and anxiety means that we are unnaturally afraid of a whole range of things, but a further reason that we might be especially scared of Asylum seekers in particular is that they have the stench of war on them, and they unconsciously remind us of global instabilities that most of us would rather forget about. Asylum seekers remind us, ultimately, that the world is an unjust place full of tens of millions of people who, through no fault of their own, bear the consequences of negative globalisation. Asylum seekers remind us of the frailties of a global system that we don't control and don't understand.
Rather than looking at the complex underlying causes of our irrational sense of fear, the Media and Politicians see people such as Asylum seekers as an easy target: They are confined to camps, and hence stuck in one place, and they will obviously look different and hence are more visible. Keeping Asylum seekers out, or sending them back in droves, becomes a political tool, with politicians winning points for adopting ever greater levels of intolerance towards the desperate.
The consequence of this for refugees is bleak. A major theme of Bauman's work is that once fear of a group in society has been generated it is self perpetuating, whether or not that fear is justified. The very fact that we are afraid of Asylum seekers means we are less likely to approach them, it means that were are less likely to give them a chance, which in turn leads to a situation of mutual suspicion in which both parties seek to keep as much distance between themselves as possible.
The experience of Global Inequality
The radical inequality between citizens in the United Kingdom and refugees living in the no where land of non humanity is stark, but, for most of us, easily ignored. Much more visible are the inequalities that exist within International cities such as London, New York, and, even more obviously Mexico City and Rio Di Janeiro.
Bauman points out that cities used to be built to keep people out, but today they have become unsafe places, where strangers are an ever looming presence. The underlying reason why the modern city is a place that breeds fear and suspicion is because they are sites of some of the most profound and visible inequalities on earth, where the poor and rich live side by side. As a result, those who can afford it take advantage of a number of security mechanisms, such as living in gated communities, installing surveillance cameras, or hiring private security. The architecture of the modern city has become one of segregating the haves from the have nots.
For the poor, this `fortification mentality' is experienced as `keeping us excluded from what we can never have' and they effectively become ghettoised in areas which will always seam undesirable compared to the places they are prevented from being. Thus the poor are permanent exiles from much of their city. Lacking economic capital, sub cultural capital becomes the only thing the excluded can draw on in order to carve out some status for themselves. This, argues Bauman, is the reason why there are so many distinct and segregated ethnic identities. These are the strategies adopted by the poor to carve out some freedom for themselves, the strategies of those who are doomed to be local. Read more ›
3 of 25 people found the following review helpful
A fascinatin book accountig for the disease in society, by this I suggest the boo writtenby Freud. A must.
Most Helpful Customer Reviews on Amazon.com (beta)
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5 reviews
34 of 38 people found the following review helpful
Brilliant
27 May 2007
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"Liquid Times" offers a brilliant series of thoughts about postmodern life by master philosopher/sociologist Zygmunt Bauman. This accessible book succinctly introduces the reader to Mr. Bauman's theories about the passage from the "solid" phase of welfare statism to the "liquid" phase of neoliberalism which have rightly earned the author international acclaim and recognition, particularly among activists in the anti-globalization movement. In this highly rewarding book, Mr. Bauman shares some of his knowledge gained from over eighty years of high-level scholarship and diverse life experiences, rewarding the reader with a number of unique, compelling and penetrating insights into our postmodern condition.
Mr. Bauman contends that as multinational corporations have wrested economic power from state control, individuals have born the cost of change: the evisceration of the social safety net compels individuals to sink or swim. Mr. Bauman describes how urban elites have become disconnected from the working class, residing in tightly-controlled enclaves of security while the masses have been left behind to fend for themselves in slums or crime-ridden shantytowns. As globalization depletes resources and produces prodigious amounts of human waste, the author believes that refugee camps represent only the most severe manifestation of the permanency of transience, as unwanted populations are forever stranded in a 'nowhereville' of non-citizenship.
Indeed, Mr. Bauman asserts that the state finds newfound legitimacy in law enforcement and militarization. While the reality of increasing economic insecurity has compelled many individuals to assuage their anxieties by increasing discipline over mind, body and physical environment, the state incarcerates those who are unable to adopt and attacks others who might threaten us. In this manner, the state serves the interests of the powerful by protecting property rights; meanwhile, the social rights that are most needed by the poor are almost never seriously considered.
In the final chapter, Mr. Bauman discusses how consumerism offers individuals the illusory utopia of the endless pursuit of self-realization. Mr. Bauman contrasts the "hunter" who lives within this fantasy with the "gardener" who attempts to cultivate a more humane and sustainable world for all. Discovering that the utopian concept is today most often seized upon by marketers than by idealists, the author brilliantly connects the seduction of the market economy with public passivity and a general lack of outrage within the industrialized nations for what the advent of corporate rule has come to mean for most of the world's people.
I give this masterwork the highest possible recommendation.
Mr. Bauman contends that as multinational corporations have wrested economic power from state control, individuals have born the cost of change: the evisceration of the social safety net compels individuals to sink or swim. Mr. Bauman describes how urban elites have become disconnected from the working class, residing in tightly-controlled enclaves of security while the masses have been left behind to fend for themselves in slums or crime-ridden shantytowns. As globalization depletes resources and produces prodigious amounts of human waste, the author believes that refugee camps represent only the most severe manifestation of the permanency of transience, as unwanted populations are forever stranded in a 'nowhereville' of non-citizenship.
Indeed, Mr. Bauman asserts that the state finds newfound legitimacy in law enforcement and militarization. While the reality of increasing economic insecurity has compelled many individuals to assuage their anxieties by increasing discipline over mind, body and physical environment, the state incarcerates those who are unable to adopt and attacks others who might threaten us. In this manner, the state serves the interests of the powerful by protecting property rights; meanwhile, the social rights that are most needed by the poor are almost never seriously considered.
In the final chapter, Mr. Bauman discusses how consumerism offers individuals the illusory utopia of the endless pursuit of self-realization. Mr. Bauman contrasts the "hunter" who lives within this fantasy with the "gardener" who attempts to cultivate a more humane and sustainable world for all. Discovering that the utopian concept is today most often seized upon by marketers than by idealists, the author brilliantly connects the seduction of the market economy with public passivity and a general lack of outrage within the industrialized nations for what the advent of corporate rule has come to mean for most of the world's people.
I give this masterwork the highest possible recommendation.
5 of 5 people found the following review helpful
Fearful Times
8 Jun 2009
This book is a quick exploration of the main causes/symptoms that make our present lives uncertain and full of fears. Fragmentation, instability, lack of structure, absence of universal projects, and individual responsibility as the only venue for our social and global problems are the main characteristics of our new reality. As a consequence, we live in fear. Politics and advertising exploit this weakness, fueling a vicious cycle from which we try--seldom successfully--to escape: the more we fear, the more we are subject to feel unstable and the more we suspect anything and anyone who might present a risk to our individual situation. We fear because we know we are not in control anymore. Consequently, we reject and protect ourselves from strangers, migrants, or the unemployed, who represent not only the disturbing presences of the uncanny, but also a symbolic abyss that opens in front of us. We react by limiting their access to our social and urban space, by withdrawing into individual isolation, and by consuming readily disposable products and symbols. Zygmunt Bauman does not believe that this is a long-term solution. The author does not elaborate on clear alternatives to this situation except when at the beginning of the book (p. 26) he mentions, almost in passing, the need to seek a planetary solution to our democracies.
The book is divided in 5 sections ("Introduction: Bravely into the Hotbed of Uncertainties," "Liquid Modern Life and its Fears," "Humanity on the Move," "State, Democracy and the Management of Fears," "Out of Touch Together," and "Utopia in the Age of Uncertainty"). I find the last section the least interesting because of its vagueness. Although the writing is engaging, not all the quotes are fully documented; for instance, many times the author's name will be included but not the work and the page numbers.
The book is divided in 5 sections ("Introduction: Bravely into the Hotbed of Uncertainties," "Liquid Modern Life and its Fears," "Humanity on the Move," "State, Democracy and the Management of Fears," "Out of Touch Together," and "Utopia in the Age of Uncertainty"). I find the last section the least interesting because of its vagueness. Although the writing is engaging, not all the quotes are fully documented; for instance, many times the author's name will be included but not the work and the page numbers.
1 of 1 people found the following review helpful
A Meta-Critique of the Excesses of Globalization
10 Sep 2011
Zygmunt Bauman is a Polish-born sociologist in the Marxist tradition mostly known for his thoroughgoing critiques of consumerism, modernity, and cultural memory (especially the Holocaust). His "liquid" books, including "Liquid Modernity" (2000), "Liquid Love: On the Frailty of Human Bonds" (2003), "Liquid Life" (2005), "Liquid Fear" (2006), and the book presently considered, "Liquid Times: Living in an Age of Uncertainty" (2006), for the most part seem to be shorter books whose aim is to adumbrate the arguments Bauman has made over the course of his career.
The focus of "Liquid Times" is a meta-critique of globalization and all of the problems it presents, from rootlessness to the ubiquity of the security sate, with Bauman's central thesis being that the consequences of globalization have seriously hindered attempts at international justice. The goal of globalization - to eradicate any trade barriers and therefore create "markets without frontiers" - results in the transition from a world where people are subject to the laws and protections of their home countries to one in which radical fear and lack of security are reified and the "fading of human bonds and the wilting of solidarity" reigns. This lack of security results in fear and a perceived lack of control, which in turn perpetuates and shores up the conspicuous shift toward national security that we have experienced in advanced liberal democracies. And so the pernicious cycle goes. In his comparison of cities, the globally located ones (that are able to participate in the fully integrated sphere of globalization) and locally located cities ones (those that aren't), Bauman says that the job of the city has changed from protecting its inhabitants from outsiders to housing ghettoized populations of peripatetic transnationals and strangers, the "dumping ground for globally conceived and gestated problems."
Our new liquid times have also brought about an unprecedented number of refugees, both political and economic. Wars, which Bauman thinks are essentially local attempts to solve global problems, become intractable. The result is an "excess of humanity" - humanity as waste product - completely and utterly divested of property, personal identity, or even a state that will recognize their existence.
Bauman suggests that democracy has ironically become an elitist affair, where the rich protect their interests and the poor continue to suffer from a lack of social safety nets and supportive governmental networks. He is also not terribly optimistic about the chances of gaining a pre-globalized utopia, a word which Thomas More first darkly noted could mean, homophonically, either "paradise" or "nowhere." While it is still a paradise for some, our world has become too liquid to be anything but the latter for most of us. In the end, Bauman offers in every analysis of globalization the ultimate paradox of modernity: a permanent life shot through with impermanency.
As I pointed out before, at least according to the back of the book, Bauman has taken the time to further detail his analyses in other books. However, from what I read here, I am not sure how many of his arguments are original. Books on globalization with themes of alienation and disenfranchisement are not unpopular in the field of sociology. However, Bauman's wry wit definitely has me interested in reading more of his work, which I plan on reviewing in the future.
The focus of "Liquid Times" is a meta-critique of globalization and all of the problems it presents, from rootlessness to the ubiquity of the security sate, with Bauman's central thesis being that the consequences of globalization have seriously hindered attempts at international justice. The goal of globalization - to eradicate any trade barriers and therefore create "markets without frontiers" - results in the transition from a world where people are subject to the laws and protections of their home countries to one in which radical fear and lack of security are reified and the "fading of human bonds and the wilting of solidarity" reigns. This lack of security results in fear and a perceived lack of control, which in turn perpetuates and shores up the conspicuous shift toward national security that we have experienced in advanced liberal democracies. And so the pernicious cycle goes. In his comparison of cities, the globally located ones (that are able to participate in the fully integrated sphere of globalization) and locally located cities ones (those that aren't), Bauman says that the job of the city has changed from protecting its inhabitants from outsiders to housing ghettoized populations of peripatetic transnationals and strangers, the "dumping ground for globally conceived and gestated problems."
Our new liquid times have also brought about an unprecedented number of refugees, both political and economic. Wars, which Bauman thinks are essentially local attempts to solve global problems, become intractable. The result is an "excess of humanity" - humanity as waste product - completely and utterly divested of property, personal identity, or even a state that will recognize their existence.
Bauman suggests that democracy has ironically become an elitist affair, where the rich protect their interests and the poor continue to suffer from a lack of social safety nets and supportive governmental networks. He is also not terribly optimistic about the chances of gaining a pre-globalized utopia, a word which Thomas More first darkly noted could mean, homophonically, either "paradise" or "nowhere." While it is still a paradise for some, our world has become too liquid to be anything but the latter for most of us. In the end, Bauman offers in every analysis of globalization the ultimate paradox of modernity: a permanent life shot through with impermanency.
As I pointed out before, at least according to the back of the book, Bauman has taken the time to further detail his analyses in other books. However, from what I read here, I am not sure how many of his arguments are original. Books on globalization with themes of alienation and disenfranchisement are not unpopular in the field of sociology. However, Bauman's wry wit definitely has me interested in reading more of his work, which I plan on reviewing in the future.
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