Aug. Transcript of Hartmut Rosa: Beschleunigung und Entfremdung. Bescheunigung & Entfremdung 5. In-der-Welt-Sein 6. Kritische Theorie. This Page is automatically generated based on what Facebook users are interested in, and not affiliated with or endorsed by anyone associated with the topic. The work of German philosopher and social theorist, Hartmut Rosa, entitled Beschleunigung – Die Veränderung der Zeitstrukturen in der Moderne [to be.

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Rosa, in fact, indirectly reflects on this problem: Die Macht des Faktischen hebelt das ‘Ideal’ nicht aus, macht es praktisch aber immer nichtssagender: Flexibility, agility, multitasking, life-long education, and the continual need for improvement haftmut to be undisputable shibboleths of the late modern work place and personal life. In this sense, can it be bezchleunigung case that acceleration might be an energetic experience and inform individual, and even collective, capacities as opposed to being a merely societal force taxing and shaping the agency of modern subjects and institutions?

Hartmut Rosa: The acceleration of time

Rosa should indeed become a new figure to be widely associated with acceleration, replacing Virilio and popular science writings and thus elevating the theme of acceleration from enigmatic speculationism and sophisticated yet non-analytical journalism to harfmut social scientifically rigorous and analytical waters.

Second, that there are modes of functioning, scope and implications of acceleration process, both on structural and on subjective levels. What is, in fact, acceleration?

Rendered incapable of braking or regulating, or even accompanying or modifying this acceleration, democratic politics sees itself more and more discredited, powerless. Political actions no longer tend to create a better society—no one promises that to anyone—but focus rather on staving off crises, adapting as fast as possible in order to avoid the worst. Finally, there is cultural and structural rigidity SAp. This rupture—seen from a temporal perspective—and the resulting crises, pathologies and problems of socio-political and psychological character opens up the normatively underpinned framework upon which Rosa advances his theory.


Moreover, differing temporal orders and patterns stand for the paradigmatic perspective, which allows veschleunigung to rethink the mediation between structure and agency—as mentioned above. Das reale Leiden als normativer Ausgangspunkt.

Rosa judges dosa vision as being deeply unrealistic in light of the unpredictable economic and social costs that such a resynchronisation would entail, plus the fact that it is not clear what would be the political and institutional vehicles of such a radical and revolutionary departure, of such a revolution against progress. These imperatives often form operational necessities: Like a racing car that creates air currents as it speeds by, this acceleration of everything—temporal instantaneity and spatial contraction—whose other name is globalisation, results in a number of desynchronisations.

The same goes for multiplication of options, possibilities and the volume of information readily accessible through Internet nowadays.

The investigation of acceleration experience then becomes a methodological and theoretical issue. Can we imagine alternate forms of equilibrium between movement and immobility? It is this ambivalent logic created by the acceleration of time that Hartmut Rosa seeks to describe. It is beyond doubt that technologically-induced rates of communication, distribution, production, consumption, and circulation have been steadily intensifying for the past two hundred years.

Also, and importantly, there are processes and social instances that remain constant or even decelerate: Final disaster or radical revolution, Rosa admits that in both cases, there will be an extremely disturbing end.

A firewall is blocking access to Prezi content. Additionally, Rosa deploys a range of evidence that convincingly illustrates how the economic logic beschleunighng capitalism and associated technological development undoubtedly account for the key substantial drives of modern acceleration. Reflections on Time, read more: If we want to avoid things getting worse, we must, every year, run ever faster, increase our efforts, innovate even more.


Send the link below via email or IM Copy. How many times a day or a week we literally i. Second, it also rsa that the rates of change themselves transform. This impression of a rupture in beschleunigunh, resulting in multiple desynchronisations, is felt even more strongly because these accelerating forces seem to be moving so rapidly that they have become autonomous and totally liberated from linear time.

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Furthermore, he notes that rather than another round of epistemological dispute a much more modest task is overdue: Modern society will thus see new types of political collapse and the eruption of uncontrollable violence, particularly where the masses excluded from the processes of growth and acceleration rise up against the accelerating society.

According to the acceleration logic it hwrtmut that individuals are more or less passive victims of larger temporal structures and horizons. Spalding edsLanham, Lexington Books, p. Here we encounter a different analytical focus whilst looking at acceleration.

Hartmut Rosa: Beschleunigung und Entfremdung by Christoph Kühnhanss on Prezi

The increasing speed at which social processes and experiences transpire marks the principal parameter, which characterizes present-day modernity and differentiates it from its predecessors. How hwrtmut explain such a paradox?

Through this manoeuvre, Rosa strives to re-energize the relevance of critical social theory for understanding, explaining and critically engaging with the pathologies of the contemporary social world, and generally aims to place social criticism at the centre of sociological thought.

The basis for such a programme is thus: Desynchronisations As we might very well imagine, the consequences of this fundamental transformation in our relationship with space-time are quite important, whether for the individual or for our social, economic, political, and cultural organisation.

Modernity is then characterized by the exponential growth of these measured quantities: