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Sennett sought to account the philosophic implications of this work in Authority . He then studied how working-class identities are shaped in modern society, in The Hidden Injuries of Class, written with Jonathan Cobb. FPM is truly a revelation and an answer to the decclive of why we feel so alone and disengaged.
Declive Del Hombre Publico, El
Sennett continues the pragmatist tradition begun by William James and John Dewey. And he makes clear how, because of the change in public life, private life becomes distorted as we of necessity focus more and more on ourselves, on increasingly narcissistic forms of intimacy and self-absorption.
Jakub Misiak rated it really liked it Sep 11, Speaking as one who has read very little sociology, I found this book to be very eye-opening.
Refresh and try again. His first book, The Uses of Disorder,  looked at how personal identity takes form in the modern city. Sennett says that the emphasis on intimacy has come at a cost to our public cohesion, rendering us less meaningfully vocal and removing our sense of agency due to a crushing isolation.
I’m going to need to spend a few weeks exclusively on lighter fare after reading this. Thus, we’ve started to judge character and “authenticity” in our leaders who “can dramatize his own motivations” His research entails ethnography, history, and social theory.
That is, the above paragraph is part of the problem he thinks he’s diagnosed. Let’s connect Contact Details Facebook Twitter. Sennett began a project charting its personal consequences for workers, a project which has carried him up to the present day.
The belief in closeness between persons as a moral good is in fact the product of a profound dislocation which capitalism and secular belief produced in the last century. A sweeping, farsighted study of the changing nature of public culture and urban society, The Fall of Public Man spans more than two centuries of Western sociopolitical evolution and investigates the causes of our declining involvement in political life.
Before this time, public relations were more about “theatricality” than “representation” of the self, the former of which Sennett sees as more friendly to public life Persistent cookies are stored on your hard disk and have a pre-defined expiry date.
It also relies too much on British and French examples though to be fair, the reasons are obvious. Sennett, like DeBord, also grasps that alienation was key to Marx’s project and also to our own understanding of primitive rebellion and alienated labour, of false consciousness and hegemony, and of the role played by the Spectacle itself rooted in political economy in integrating the working class into its own enslavement.
Sennett is at once a historian, sociologist, student of psychoanalytic doctrine. The same process, he claims, has transformed the market from a public meeting place into a field for a compulsive quest for self-identification through mass consumption. In the mid s, as the work-world of modern capitalism began to alter quickly and radically, Mr.
Even as we have revolted against the stern sexual rigidities of the Victorian family, we continue to burden close relations with others with these hidden desires for security, rest, and permanence.
Community has become a phenomenon of collective being rather than collective action, save in one way. Seldom have I read a serious work of social theory that explains as much contemporary experience as Sennett’s does.
Characteristically nuanced exploration into concepts of theatrum mundi, conflation of private and public identities, effects of urban population richaed, acts of presentation versus acts of representation, and other topics relevant to decluve interests.
Closeness burdened with the expectation of stability makes emotional communication—hard enough as homber is—one step more difficult. Synthetic poet as narrative researcher. Muizz Adam rated it really liked it Jan 28, Jaakko rated it liked it Sep 26, Want to Read saving….
He focuses on how people can become competent interpreters of their own experience, despite the obstacles society may put in their way. If it changes, if it must change, there is a feeling of trust betrayed. We have lost not only the public good, but also the public person in all his creativity and spontaneity and delightfulness.
He discusses the complexity and arbitrary nature of signifying acts and displays from contemporary and Victorian times, and how these may lead to neuroses in so many members of society who may attempt to live up to those codes. Sometimes, we also use a cookie to keep track of your trolley contents.