5a:T63e,The term ‘collateral damage' has recently been added to the vocabulary of military forces to refer to the unintended consequences of armed interventions, consequences that are unplanned but nevertheless damaging and often very costly in human and personal terms. But collateral damage is not unique to the world of armed intervention - it is also one of the most salient and striking dimensions of contemporary social inequality. The inflammable mixture of growing social inequality and the rising volume of human suffering marginalized as ‘collateral' is becoming one of most cataclysmic problems of our time.

For the political class, poverty is commonly seen as a problem of law and order - a matter of how to deal with individuals, such as unemployed youths, who fall foul of the law. But treating poverty as a criminal problem obscures the social roots of inequality, which lie in the combination of a consumerist life philosophy propagated and instilled by a consumer-oriented economy, on the one hand, and the rapid shrinking of life chances available to the poor, on the other. In our contemporary, liquid-modern world, the poor are the collateral damage of a profit-driven, consumer-oriented society - ‘aliens inside' who are deprived of the rights enjoyed by other members of the social order.

In this new book Zygmunt Bauman - one of the most original and influential social thinkers of our time - examines the selective affinity between the growth of social inequality and the rise in the volume of ‘collateral damage' and considers its implications and its costs.

5b:T5dc,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.

5c:T595,What's the use of sociology? The question has been asked often enough and it leaves a lingering doubt in the minds of many. At a time when there is widespread scepticism about the value of sociology and of the social sciences generally, this short book by one of the world's leading thinkers offers a passionate, engaging and important statement of the need for sociology.

In a series of conversations with Michael Hviid Jacobsen and Keith Tester, Zygmunt Bauman explains why sociology is necessary if we hope to live fully human lives. But the kind of sociology he advocates is one which sees 'use' as more than economic success and knowledge as more than the generation of facts. Bauman makes a powerful case for the practice of sociology as an ongoing dialogue with human experience, and in so doing he issues a call for us all to start questioning the common sense of our everyday lives. He also offers the clearest statement yet of the principles which inform his own work, reflecting on his life and career and on the role of sociology in our contemporary liquid-modern world.

This book stands as a testimony to Bauman's belief in the enduring relevance of sociology. But it is also a call to us all to start questioning the world in which we live and to transform ourselves from being the victims of circumstance into the makers of our own history. For that, at the end of the day, is the use of sociology.5d:T583,In its original formulation, ‘culture' was intended to be an agent for change, a mission undertaken with the aim of educating ‘the people' by bringing the best of human thought and creativity to them. But in our contemporary liquid-modern world, culture has lost its missionary role and has become a means of seduction: it seeks no longer to enlighten the people but to seduce them. The function of culture today is not to satisfy existing needs but to create new ones, while simultaneously ensuring that existing needs remain permanently unfulfilled. Culture today likens itself to a giant department store where the shelves are overflowing with desirable goods that are changed on a daily basis - just long enough to stimulate desires whose gratification is perpetually postponed.

In this new book, Zygmunt Bauman - one of the most brilliant and influential social thinkers of our time - retraces the peregrinations of the concept of culture and examines its fate in a world marked by the powerful new forces of globalization, migration and the intermingling of populations. He argues that Europe has a particularly important role to play in revitalizing our understanding of culture, precisely because Europe, with its great diversity of peoples, languages and histories, is the space where the Other is always one's neighbour and where each is constantly called upon to learn from everyone else.

5e:T63e,The term ‘collateral damage' has recently been added to the vocabulary of military forces to refer to the unintended consequences of armed interventions, consequences that are unplanned but nevertheless damaging and often very costly in human and personal terms. But collateral damage is not unique to the world of armed intervention - it is also one of the most salient and striking dimensions of contemporary social inequality. The inflammable mixture of growing social inequality and the rising volume of human suffering marginalized as ‘collateral' is becoming one of most cataclysmic problems of our time.

5f:T6c0,"Baumans postmodernitet har inget att göra med estetisk diskussion. Det är i första hand ett sociologiskt, moraliskt och politiskfilosofiskt begrepp. Om moderniteten betecknar viljan och tron på att livet kan kontrolleras och administreras utifrån rationella kalkyler, så är postmoderniteten just sammanbrottet för dessa slags visioner. Men med sammanbrottet för den rationalistiska samhällsutopin följer också sammanbrottet för tron på en enhetlig moral och idé om det goda livet. Det postmoderna tillståndet kännetecknas av splittring och tvetydighet. Här står vi utan ledstjärnor, överlämnade till oss själva i en aldrig tidigare skådad utsträckning. ? I vissa av essäerna kan man få intrycket att detta är något som Bauman bejakar och hyllar. Äntligen har mänskligheten gjort sig av med sin skräck för det avvikande och tillfälliga. Äntligen står vi i beredskap att fullt ut bejaka livets kaotiska sidor, istället för att på varje punkt försöka bemästra det med våld. Men samtidigt avtecknar sig konturerna av en djupgående moralisk kris. Den ofta åberopade »adiaforiseringen» (ung. likgiltiggörande) som präglar det moderna livet, som gör det möjligt för individer att utan moraliskt ansvar administrera och bevittna de mest vedervärdiga grymheter, kvarstår efter samhällsutopiernas kollaps. Därför krävs nu en ny typ av individuell moralisk besinning. ? Ett återkommande tema i den senaste boken är också de faror som hotar i den nya ovisshetens tidsålder. I takt med att nationalstaterna nedmonteras genom inre kritik och genom avyttring av politiskt ansvar uppstår ett identitetsvakuum som snabbt fylls igen av stamtillhörighetens profeter." /Hans Ruin, DN60:T604,

Evil is not confined to war or to circumstances in which people are acting under extreme duress. Today it more frequently reveals itself in the everyday insensitivity to the suffering of others, in the inability or refusal to understand them and in the casual turning away of one’s ethical gaze. Evil and moral blindness lurk in what we take as normality and in the triviality and banality of everyday life, and not just in the abnormal and exceptional cases.

The distinctive kind of moral blindness that characterizes our societies is brilliantly analysed by Zygmunt Bauman and Leonidas Donskis through the concept of adiaphora: the placing of certain acts or categories of human beings outside of the universe of moral obligations and evaluations. Adiaphora implies an attitude of indifference to what is happening in the world – a moral numbness. In a life where rhythms are dictated by ratings wars and box-office returns, where people are preoccupied with the latest gadgets and forms of gossip, in our ‘hurried life’ where attention rarely has time to settle on any issue of importance, we are at serious risk of losing our sensitivity to the plight of the other. Only celebrities or media stars can expect to be noticed in a society stuffed with sensational, valueless information.

This probing inquiry into the fate of our moral sensibilities will be of great interest to anyone concerned with the most profound changes that are silently shaping the lives of everyone in our contemporary liquid-modern world.61:T625,With the advent of liquid modernity, the society of producers is transformed into a society of consumers. In this new consumer society, individuals become simultaneously the promoters of commodities and the commodities they promote. They are, at one and the same time, the merchandise and the marketer, the goods and the travelling salespeople. They all inhabit the same social space that is customarily described by the term the market.
The test they need to pass in order to acquire the social prizes they covet requires them to recast themselves as products capable of drawing attention to themselves. This subtle and pervasive transformation of consumers into commodities is the most important feature of the society of consumers. It is the hidden truth, the deepest and most closely guarded secret, of the consumer society in which we now live.

In this new book Zygmunt Bauman examines the impact of consumerist attitudes and patterns of conduct on various apparently unconnected aspects of social life politics and democracy, social divisions and stratification, communities and partnerships, identity building, the production and use of knowledge, and value preferences.

The invasion and colonization of the web of human relations by the worldviews and behavioural patterns inspired and shaped by commodity markets, and the sources of resentment, dissent and occasional resistance to the occupying forces, are the central themes of this brilliant new book by one of the worlds most original and insightful social thinkers.62:T507,Att översätta personliga bekymmer till allmänna problem, och omvänt ? så lyder C. Wright Mills berömda karakterisering av den »sociologiska fantasin». Denna fantasi, kombinerad med ett starkt moraliskt engagemang, utmärker Zygmunt Baumans författarskap. Genom en lång rad böcker har han vunnit erkännande som en av dagens främsta samtidsanalytiker. I denna essäsamling beskriver Bauman hur »samhället», det nationalstatligt avgränsade rum som kännetecknade den »fasta moderniteten», befinner sig under press från två håll i våra dagars »flytande modernitet»: å ena sidan från de »yttre» globaliserande krafterna och å andra sidan från de »inre» individualiserande krafterna. Bauman försöker- visa hur globala omständigheter och personliga liv hänger samman ? och som en röd tråd genom boken löper en kosmopolitisk vision, en vision om »en medborgerlig förening av den mänskliga arten», som Kant sade. Zygmunt Bauman är född 1925 i Poznan. Som dissident lämnade han Polen 1968 och var 1972?1990 professor i sociologi i Leeds. Hans bok Modernity and the Holocaust (1989, på svenska Auschwitz och det moderna samhället, 1991) fick stor uppmärksamhet och prisbelönades. Denna och en rad av hans senare böcker finns utgivna på Daidalos.63:T731,

We have long since lost our faith in the idea that human beings could achieve human happiness in some future ideal state—a state that Thomas More, writing five centuries ago, tied to a topos, a fixed place, a land, an island, a sovereign state under a wise and benevolent ruler. But while we have lost our faith in utopias of all hues, the human aspiration that made this vision so compelling has not died. Instead it is re-emerging today as a vision focused not on the future but on the past, not on a future-to-be-created but on an abandoned and undead past that we could call retrotopia.

The emergence of retrotopia is interwoven with the deepening gulf between power and politics that is a defining feature of our contemporary liquid-modern world—the gulf between the ability to get things done and the capability of deciding what things need to be done, a capability once vested with the territorially sovereign state. This deepening gulf has rendered nation-states unable to deliver on their promises, giving rise to a widespread disenchantment with the idea that the future will improve the human condition and a mistrust in the ability of nation-states to make this happen. True to the utopian spirit, retrotopia derives its stimulus from the urge to rectify the failings of the present human condition—though now by resurrecting the failed and forgotten potentials of the past. Imagined aspects of the past, genuine or putative, serve as the main landmarks today in drawing the road-map to a better world. Having lost all faith in the idea of building an alternative society of the future, many turn instead to the grand ideas of the past, buried but not yet dead. Such is retrotopia, the contours of which are examined by Zygmunt Bauman in this sharp dissection of our contemporary romance with the past.

64:T72f,The global financial crisis has shattered the illusion that all was well with capitalism and forced us to confront the great challenges we face today with a new sense of urgency. Few are better placed to do this than Zygmunt Bauman, a social thinker whose writings on liquid modernity have pioneered a new way of seeing the world in which we live at the dawn of the 21st Century. Our liquid modern world is characterized by the transition from a society of producers to a society of consumers, the natural extension of which is the society of perpetual debtors. The ruling idea of the society of consumers is to prevent needs from being satisfied and to create demand; its natural extension is to enable consumers to consume more by borrowing. Debt was transformed into a crucial profit-earning asset of capitalism in liquid modern times. The present-day 'credit crunch' is not the outcome of the banks' failure but rather the fruit of their success in transforming the majority of men and women, young and old, into a race of debtors. They got what they were looking for: a society of debtors whose condition of being in debt was made self-perpetuating, with more debts being offered, and more undertaken, as the only way of escaping from the debts already incurred.

Starting from this reflection on the current global financial crisis and prompted by the probing questions of his interlocutor, Citlali Rovirosa-Madrazo, Bauman examines in an historical perspective some of the most pressing moral and political issues of our time, from international terrorism and the rise of religious and secular fundamentalism to the decline of the nation-state and the threats posed by global warming, issues whose seriousness and urgency attest to the fact that we are living today not only on borrowed money but also on borrowed time.65:T785,'Liquid life is the kind of life commonly lived in our contemporary, liquid-modern society. Liquid life cannot stay on course, as liquid-modern society cannot keep its shape for long. Liquid life is a precarious life, lived under conditions of constant uncertainty. The most acute and stubborn worries that haunt this liquid life are the fears of being caught napping, of failing to catch up with fast moving events, of overlooking the use by dates and being saddled with worthless possessions, of missing the moment calling for a change of tack and being left behind. Liquid life is also shot through by a contradiction: it ought to be a (possibly unending) series of new beginnings, yet precisely for that reason it is full of worries about swift and painless endings, without which new beginnings would be unthinkable. Among the arts of liquid-modern living and the skills needed to practice them, getting rid of things takes precedence over their acquisition. This and other challenges of life in a liquid-modern society are traced and unravelled in the successive chapters of this new book by one of the most brilliant and original social thinkers of our time. A new book by one of the most original and brilliant social thinkers of our time. Liquid Life is the kind of life commonly lived in our contemporary, liquid-modern society - it cannot keep its shape for long and is a precarious life, lived under conditions of constant uncertainty; the most acute and stubborn worries that haunt this liquid life are the fears of being caught napping, of failing to catch up with fast moving events, of overlooking the use by dates and being saddled with worthless possessions, of missing the moment calling for a change of tack and being left behind; this work extends and develops some of the key themes in other Bauman titles, namely what it is like to live in a time of liquid modernity, identity, culture and consumerism.66:T414,This topical new book by Zygmunt Bauman explores the notion of identity in the modern world.

As we grapple with the insecurity and uncertainty of liquid modernity, Bauman argues that our socio-political, cultural, professional, religious and sexual identities are undergoing a process of continual transformation. Identities the world over have become more precarious than ever: we live in an era of constant change and disposability - whether it's last season’s outfit, or car, or even partner – and our identities as a result have become transient and deeply elusive. In a world of rapid global change where national borders are increasingly eroded, our identities are in a state of continuous flux.

Identity - a notion that by its very nature is elusive and ambivalent – has become a key concept for understanding the changing nature of social life and personal experience in our contemporary, liquid modern age. In this brief book, Zygmunt Bauman explains compellingly why this is so.

67:T785,'Liquid life is the kind of life commonly lived in our contemporary, liquid-modern society. Liquid life cannot stay on course, as liquid-modern society cannot keep its shape for long. Liquid life is a precarious life, lived under conditions of constant uncertainty. The most acute and stubborn worries that haunt this liquid life are the fears of being caught napping, of failing to catch up with fast moving events, of overlooking the use by dates and being saddled with worthless possessions, of missing the moment calling for a change of tack and being left behind. Liquid life is also shot through by a contradiction: it ought to be a (possibly unending) series of new beginnings, yet precisely for that reason it is full of worries about swift and painless endings, without which new beginnings would be unthinkable. Among the arts of liquid-modern living and the skills needed to practice them, getting rid of things takes precedence over their acquisition. This and other challenges of life in a liquid-modern society are traced and unravelled in the successive chapters of this new book by one of the most brilliant and original social thinkers of our time. A new book by one of the most original and brilliant social thinkers of our time. Liquid Life is the kind of life commonly lived in our contemporary, liquid-modern society - it cannot keep its shape for long and is a precarious life, lived under conditions of constant uncertainty; the most acute and stubborn worries that haunt this liquid life are the fears of being caught napping, of failing to catch up with fast moving events, of overlooking the use by dates and being saddled with worthless possessions, of missing the moment calling for a change of tack and being left behind; this work extends and develops some of the key themes in other Bauman titles, namely what it is like to live in a time of liquid modernity, identity, culture and consumerism.68:T695,The production of a human wastea -- or more precisely, wasted lives, the a superfluousa populations of migrants, refugees and other outcasts -- is an inevitable outcome of modernization. It is an unavoidable side--effect of economic progress and the quest for order which is characteristic of modernity. As long as large parts of the world remained wholly or partly unaffected by modernization, they were treated by modernizing societies as lands that were able to absorb the excess of population in the a developed countriesa . Global solutions were sought, and temporarily found, to locally produced overpopulation problems. But as modernization has reached the furthest lands of the planet, a redundant populationa is produced everywhere and all localities have to bear the consequences of modernitya s global triumph. They are now confronted with the need to seek -- in vain, it seems -- local solutions to globally produced problems. The global spread of the modernity has given rise to growing quantities of human beings who are deprived of adequate means of survival, but the planet is fast running out of places to put them. Hence the new anxieties about a immigrantsa and a asylum seekersa and the growing role played by diffuse a security fearsa on the contemporary political agenda. With characteristic brilliance, this new book by Zygmunt Bauman unravels the impact of this transformation on our contemporary culture and politics and shows that the problem of coping with a human wastea provides a key for understanding some otherwise baffling features of our shared life, from the strategies of global domination to the most intimate aspects of human relationships.69:T5ac,Vi lever i en värld som inte längre ifrågasätter sig själv. En värld som lever från dag till dag, försöker hantera de kriser som uppstår och kämpar för att skydda sig mot nya, utan att veta vart den är på väg och utan att försöka planera för eller ens föreställa sig någon bättre framtid. Samtidigt tycks allt viktigt i våra liv ? våra nära relationer, vårt kärleksliv, de mål med livet vi finner värda att sträva efter ? allt mer sårbart, ovisst, osäkert och utsatt. Finns det ett samband mellan formen på den värld vi bebor och det sätt på vilket vi lever våra liv? I På spaning efter politiken söker Zygmunt Bauman reda ut hur detta samband ser ut. Det gäller, menar Bauman, att återuppbygga det »privata/offentliga» rum där privata bekymmer och offentliga angelägenheter kan mötas och där medborgare tar del i en offentlig diskussion för att tillsammans styra sig själva. I På spaning efter politiken diskuterar Bauman brännande aktuella frågor som det republikanska stats- och medborgarbegreppet och tanken om medborgarlön. Utgångspunkt är övertygelsen att individuell frihet endast kan vara resultatet av kollektiva ansträngningar. Zygmunt Bauman vill bidra till att åter göra en översättning mellan privat och offentligt möjlig. Endast på så sätt kan politiken förnyas och bli livskraftig. Zygmunt Bauman är professor emeritus i sociologi vid universiteten i Warszawa och Leeds.6a:T691,Today we hear much talk of crisis and comparisons are often made with the Great Depression of the 1930s, but there is a crucial difference that sets our current malaise apart from the 1930s: today we no longer trust in the capacity of the state to resolve the crisis and to chart a new way forward. In our increasingly globalized world, states have been stripped of much of their power to shape the course of events. Many of our problems are globally produced but the volume of power at the disposal of individual nation-states is simply not sufficient to cope with the problems they face. This divorce between power and politics produces a new kind of paralysis. It undermines the political agency that is needed to tackle the crisis and it saps citizens’ belief that governments can deliver on their promises. The impotence of governments goes hand in hand with the growing cynicism and distrust of citizens. Hence the current crisis is at once a crisis of agency, a crisis of representative democracy and a crisis of the sovereignty of the state.

In this book the world-renowned sociologist Zygmunt Bauman and fellow traveller Carlo Bordoni explore the social and political dimensions of the current crisis. While this crisis has been greatly exacerbated by the turmoil following the financial crisis of 2007-8, Bauman and Bordoni argue that the crisis facing Western societies is rooted in a much more profound series of transformations that stretch back further in time and are producing long-lasting effects.

This highly original analysis of our current predicament by two of the world’s leading social thinkers will be of interest to a wide readership.6b:T6f4,

‘Today the smallest details of our daily lives are tracked and traced more closely than ever before, and those who are monitored often cooperate willingly with the monitors. From London and New York to New Delhi, Shanghai and Rio de Janeiro, video cameras are a familiar and accepted sight in public places. Air travel now commonly involves devices such as body-scanners and biometric checks that have proliferated in the wake of 9/11. And every day Google and credit-card issuers note the details of our habits, concerns and preferences, quietly prompting customized marketing strategies with our active, all too often zealous cooperation.

In today’s liquid modern world, the paths of daily life are mobile and flexible. Crossing national borders is a commonplace activity and immersion in social media increasingly ubiquitous. Today’s citizens, workers, consumers and travellers are always on the move but often lacking certainty and lasting bonds. But in this world where spaces may not be fixed and time is boundless, our perpetual motion does not go unnoticed. Surveillance spreads in hitherto unimaginable ways, responding to and reproducing the slippery nature of modern life, seeping into areas where it once had only marginal sway.

In this book the surveillance analysis of David Lyon meets the liquid modern world so insightfully dissected by Zygmunt Bauman. Is a dismal future of moment-by-moment monitoring closing in, or are there still spaces of freedom and hope? How do we realize our responsibility for the human beings before us, often lost in discussions of data and categorization? Dealing with questions of power, technology and morality, this book is a brilliant analysis of what it means to be watched – and watching – today.

6c:T7ae,Modernity was supposed to be the period in human history when the fears that pervaded social life in the past could be left behind and human beings could at last take control of their lives and tame the uncontrolled forces of the social and natural worlds. And yet, at the dawn of the twenty-first century, we live again in a time of fear. Whether it's the fear of natural disasters, the fear of environmental catastrophes or the fear of indiscriminate terrorist attacks, we live today in a state of constant anxiety about the dangers that could strike unannounced and at any moment. 'Fear' is the name we give to our uncertainty in the face of the dangers that characterize our liquid-modern age, to our ignorance of what the threat is and our incapacity to determine what can and can't be done to counter it.This new book by Zygmunt Bauman - one of the foremost social thinkers of our time - is an inventory of liquid modern fears. It is also an attempt to uncover their common sources, to analyse the obstacles that pile up on the road to their discovery and to examine the ways of putting them out of action or rendering them harmless. Through his brilliant account of the fears and anxieties that weigh on us today, Bauman alerts us to the scale of the task which we shall have to confront through most of the current century if we wish our fellow humans to emerge at its end feeling more secure and self-confident than we feel at its beginning. Modernity was supposed to be the period in human history when the fears that pervaded social life in the past could be left behind and human beings could at last take control of their lives and tame the uncontrolled forces of the social and natural worlds. And yet, at the dawn of the twenty-first century, we live again in a time of fear. Whether it's the fear of natural disasters, the fear of environmental catastrophes or the fear of indiscriminate terrorist attacks, we live today in a state of constant anxiet6d:T5b5,Modernity was supposed to be the period in human history when the fears that pervaded social life in the past could be left behind and human beings could at last take control of their lives and tame the uncontrolled forces of the social and natural worlds. And yet, at the dawn of the twenty-first century, we live again in a time of fear. Whether its the fear of natural disasters, the fear of environmental catastrophes or the fear of indiscriminate terrorist attacks, we live today in a state of constant anxiety about the dangers that could strike unannounced and at any moment. Fear is the name we give to our uncertainty in the face of the dangers that characterize our liquid modern age, to our ignorance of what the threat is and our incapacity to determine what can and can't be done to counter it.
This new book by Zygmunt Bauman one of the foremost social thinkers of our time is an inventory of liquid modern fears. It is also an attempt to uncover their common sources, to analyse the obstacles that pile up on the road to their discovery and to examine the ways of putting them out of action or rendering them harmless.

Through his brilliant account of the fears and anxieties that weigh on us today, Bauman alerts us to the scale of the task which we shall have to confront through most of the current century if we wish our fellow humans to emerge at its end feeling more secure and self-confident than we feel at its beginning.

6e:T6b0, a Communitya is one of those words that feels good: it is good a to have a communitya , a to be in a communitya . And a communitya feels good because of the meanings which the word conveys, all of them promising pleasures, and more often than not the kind of pleasures which we would like to experience but seem to miss. a Communitya conveys the image of a warm and comfortable place, like a fireplace at which we warm our hands on a frosty day. Out there, in the street, all sorts of dangers lie in ambush; in here, in the community, we can relax and feel safe. a Communitya stands for the kind of world which we long to inhabit but which is not, regrettably, available to us. Today a communitya is another name for paradise lost -- but for a paradise which we still hope to find, as we feverishly search for the roads that may lead us there. But there is a price to be paid for the privilege of being in a community. Community promises security but seems to deprive us of freedom, of the right to be ourselves. Security and freedom are two equally precious and coveted values which could be balanced to some degree, but hardly ever fully reconciled. The tension between security and freedom, and between community and individuality, is unlikely ever to be resolved. We cannot escape the dilemma but we can take stock of the opportunities and the dangers, and at least try to avoid repeating past errors. In this important new book, Zygmunt Bauman takes stock of these opportunities and dangers and, in his distinctive and brilliant fashion, offers a much--needed reappraisal of a concept that has become central to current debates about the nature and future of our societies. (Bookdata) 6f:T4cc,Liquid Love: On the Frailty of Human Bonds This book is about the central figure of our contemporary, 'liquid modern' times - the man or woman with no bonds, and particularly with none of the fixed or durable bonds that would allow the effort of self-definition and self-assertion to come to a rest. Having no permanent bonds, the denizen of our liquid modern society must tie whatever bonds they can to engage with others, using their own wits, skill and dedication. But none of these bonds are guaranteed to last. Moreover, they must be tied loosely so that they can be untied again, quickly and as effortlessly as possible, when circumstances change - as they surely will in our liquid modern society, over and over again. The uncanny frailty of human bonds, the feeling of insecurity that frailty inspires, and the conflicting desires to tighten the bonds yet keep them loose, are the principal themes of this important new book by Zygmunt Bauman, one of the most original and influential social thinkers of our time. 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