“The Great Reversal”: Selves, Communities, and the Global System
Most sociological perspectives on globalization attribute the contemporary apprehended oneness of the world to the spread of rationalized economic, political, and cultural systems and the colonization and domination of life-worlds by these systems. The reverse is argued here: Globalization is the pe...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
1996
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| In: |
Sociology of religion
Year: 1996, Volume: 57, Issue: 2, Pages: 115-125 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Summary: | Most sociological perspectives on globalization attribute the contemporary apprehended oneness of the world to the spread of rationalized economic, political, and cultural systems and the colonization and domination of life-worlds by these systems. The reverse is argued here: Globalization is the penetration of globally extensive rationalized systems by life-worlds whose elementary units are selves and nations. Three types of selves — Mead's classic self, the serial self, and the hyper-real self — are analyzed with reference to global action and the question of the emergence of a global society. The analysis leads to the conclusion that there can be no society or society-like formation at the global level. Reactive localism, globalized social movements, networked primordialism, and ethno-religious conflict are and will remain the major forms of social action in the global system. |
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| ISSN: | 1759-8818 |
| Contains: | Enthalten in: Sociology of religion
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| Persistent identifiers: | DOI: 10.2307/3711945 |