- (2001), The society individualized, Cátedra, Madrid, spain;
- (2002), culture as praxis, Paidós, Barcelona, (2003), liquid Modernity, FCE, México DF.;
- (2004), The society under siege, FCE, Buenos Aires;
- (2005), liquid Love. the About the fragility of human ties, FCE, México DF.;
- (2005), Archipelago of exceptions, Katz, Barcelona, spain;
- (2006), liquid Life, Paidós, Barcelona, spain;
- (2007), Life of consumption, FCE, Buenos Aires;
- (2007), liquid Fear. Contemporary society and its fears, Paidós, Barcelona, spain;
- (2011), collateral Damage. Social inequalities in the global age, Economic Culture Fund;
- (2012) utopia active. New Vision, Buenos Aires;
- (2013), culture in the world of liquid modernity. FCE, Buenos Aires;
- (2014), does The richness of few benefit us all?. Paidós, Barcelona;
- (2015), Blindness moral. The loss of sensitivity in liquid modernity. Paidós. Barcelona.
"Liquid" is one of the core categories and rich analytics of your thinking. His thesis is that in today’s society everything is fluid, inconsistent, vanishing: modernity, the fears, the fears, the love, the life. The conditions of life and action and response strategies are modified with such speed that cannot be consolidated or translated in habits and customs.
Our world moves at a breakneck pace, but without direction, it changes compulsively, but without consistency. There is time for things to take root. The precariousness is the sign –and the fate – of our time. You should always be starting and ending. It seems that the categorical imperative was to be catching up constantly. Things are acquired and dropped with a celerity, a compulsive. The skills become disabled in a blink of an eye. The appeal to experience is a sign of decrepitude. It imposes the velocity vs. time, acceleration vs. eternity, the novelty against tradition, consumerism versus citizenship. "The consumer, ” he says – is the enemy of the citizen" (liquid Life, 166). We’ve gone from the fear of change to fear of stagnation.
The liquid life is characterized, according to Bauman, for being a "culture of disengagement, discontinuity, of oblivion"; a culture that does not educate in the in-depth reflection, nor in the attitude of search, but the glimpse is fleeting, in dejà vu. There is No firm convictions, only opinions dilettanti that can change from one day to another, both in politics and in the intellectual debate. There are ever fewer people willing to give their life for something or someone. It has grown from the figure of the martyr as the hero as the quickest way to achieve celebrity (Bauman, 2006, 57ss).
The martyrdom, for him, means being in solidarity with "a group to which the majority discriminates against, humiliates, ridicules, hates and persecutes". The "martyr ” put loyalty to truth above any other calculation of gain or worldly benefits (material, tangible, rational, and pragmatic)" (Bauman, 2006, 60). Here lies precisely the difference between the martyrs and the modern heroes. These make calculations about the losses and gains of their actions and are expected to get benefits of his sacrifice. While the death of the martyrs is "useless", it is not understood that there can be a "heroism useless". Here it should be remembered the reflection of Ernst Bloch on the hero red in the prisons nazi-fascists, coincident with the analysis of Bauman (Ernst Bloch, The principle of hope, III, Trotta, Madrid, 2007).
democracy has suffered a coup for the sake of neo-liberalism, whose goal is to privatize the public sphere and to remove the social utopias. The utopia of the modernity, Bauman says, has become "white and dam of plainsmen, hunters, and cheaters loners: one of the many trophies of the conquest and the annexation of that public-to-private" (Bauman, 2006, 200). Qualify today to an individual, a collective or a project of utopian is not exactly a compliment. Constitutes a disqualification in every rule. Utopia today suffer a long exile and a mistreatment semantic. He identifies with chimera, fantasmagorería, illusion, pipe dream, escape from reality, the renunciation of the responsibilities of the present.
however, the utopia, free from all mythology, is a major category of the philosophy of hope and has a positive sense in both project of a just world, that implies criticism of the present. Is required as the image mobilizing human energies, horizon that orients and guides the praxis, instance, criticism of reality and, ultimately, the engine of the story (Juan José Tamayo, Invitation to Utopia. Historical study for times of crisis, Trotta, Madrid, 2012, 147, and 260).
The individual lives in a permanent state of siege. The more it strives to assert his individuality, the more besieged is seen by the society. "individuality –Bauman says- the task is that the very society of individuals fixed for its members (Bauman, 2006, 31). The rise of individuality was the weakening progress of social ties. What is the journey of self-discovery? In a mere global trade fair of wholesale trade of recipes of individuality. The elements truly individual to each person end up becoming currency in common use, standards-without value. Here it should be remembered Antonio Machado, for whom it is foolish to confuse value and price.
we Live in a process of fragmentation and segmentation, diversity, individual and social. What is required as policy objectives and important social, writes the intellectual Polish quoting Dominique Simone Rychen, strengthening social cohesion, developing a sense of awareness and responsibility, social interaction with other people, the dialogue, the mutual understanding, the management and resolution of conflicts (Bauman, 2006, 166).
According to Hannah Arendt, and Bertold Brecht, called our time, "times of darkness", in the it degrades the whole truth of a platitude without meaning and the distancing of politics and public has become the "basic attitude of the modern individual, who, alienated from the world, can only be revealed truly in private, and in the intimacy of the encounters are face-to-face" (Bauman, 2006, 172).
Bauman asked about the possibility of converting the public space into a place of sustainable participation, dialogue, discussion and confrontation between the consensus and the dissent, in time of field encounters that are fleeting and casual. His answer is that that conversion is only possible by creating a new public space and global, that will translate into a policy planetary appropriate, a scenario equally the planetary, a global analysis of the problems caused on a global scale and a responsibility to actually planetary. This requires reforming the fabric of the interdependencies, and global interactions.
The reflections of Bauman does not leave anyone indifferent. Shared or not, would lead you to think. Always carry along paths unexplored, not by the ways of the sure success in the business. Cause dissatisfaction as a starting point to change the reality. Invite you to build symmetric relations, warm, durable, authentic, deep, not mediated crematísticamente. The thoughts of Bauman does not end up in disenchantment and apathy. On the contrary. His book liquid Life ends with a call to hope, understood as the encounter between the imagination and the moral sense.
The hope is reluctant, and with reason, to recognize the jurisdiction "of what is" and to submit to the opinion of reality. It is this, rather, the one who has to explain why he did not follow the criteria set by the hope. And next to the hope, the appeal to the utopian, from the consideration of the human being as a creature hopeful according to Bloch and the idea of ethics as first philosophy, according to Levinas. The outside world has to prove his innocence before the court of ethics, not vice versa. And for the moment is not going to be possible to prove it, because the said court is subjected to the siege of the market, which is the best example of immorality.
*Source: Atrium
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