How can one distinguish the concept of second modernity from the concept of postmodernity? Postmodernists are interested in deconstruction without reconstruction, second modernity is about deconstruction and reconstruction. Social sciences need to construct new concepts to understand the world dynamics at the beginning of the 21st century. Modernity has not vanished, we are not post it. Radical social change has always been part of modernity. What is new is that modernity has begun to modernize its own foundations. This is what (...) it means to say modernity has become reflexive. It has become directed at itself. This causes huge new problems both in reality and in theory. There has been a pluralization of the boundaries within and between societies, between society and nature, between Us and Other, between life and death. This pluralization also changes the inherent nature of boundaries. They become not so much boundaries as a variety of attempts to draw of boundaries. Border conflicts become transformed into conflicts over the drawing of boundaries. Where postmodernism simply celebrates this multiplication of boundaries, the theory of second modernity starts with the problem this new reality poses for individual and collective decisions, and with the problem that the continued existence of such decisions poses for theory. Institutions that are capable of such conscious boundary drawing are enabled in a way that those of the first modernity were not. But this process also generates qualitatively new kinds of trouble and crises. To investigate those troubles is to unveil the emergence of the second modernity. (shrink)

This paper calls attention to some basic problems and inner contradictions in the German sociologist Ulrich Beck’s theory of the ‘(world) risk society’ or reflexive (second) modernity. A main thread in the critique is that of addressing the theoretical ambiguities that seem to characterize Beck’s at the same time ‘social constructivist’ and ‘realist’ notion of risk – ambiguities that seem to be repeated on the one hand in Beck’s view on the relation between knowledge and unawareness in reflexive modernity and (...) on the other hand in his view on the role of the mass media in the ‘(world) risk society’. Moreover, Beck’s notions of second modernity, reflexivity, rationality and critique are critically examined. With the alternative positions discussed in the paper – represented by Jeffrey C. Alexander, Niklas Luhmann and Mitchell Dean – some indications are given as to how one might fruitfully elaborate on the problem of risk. Thus, rather than a mainly technology-driven new type of social reality, the ‘(world) risk society’ could perhaps better be seen as indicating a changing cultural self-understanding of late modern society, a new ‘semantics of crisis', or the emergence of new forms of governmentality in the contemporary welfare state. In conclusion, some indications are given as to how an analysis of more specific ‘risk logics' or ‘rationalities' could be elaborated on, and a terminology that reflects this more differentiated approach to risk in late modern society is suggested. (shrink)

A major problem with the emerging sociological literature on cosmopolitanism is that it has not adequately theorized mechanisms that mediate the presumed causal relationship between globalization and the development of cosmopolitan orientations. To solve this problem, I draw on Bruno Latour's actor- network theory to theorize the development of three key elements of cosmopolitanism: cultural omnivorousness, ethnic tolerance, and cosmopolitics. ANT illuminates how humans and nonhumans of multiple nationalities develop attachments with one another to create network structures that sustain cosmopolitanism. (...) ANT also helps the sociology of cosmopolitanism become more reflexive and critical of its implicit normative claims. (shrink)

Bruno Latour purports to transform political ecology by turning attention away from presumed damages to ‘nature’ and toward unproblematised scientific and social processes through which people and things stabilise their identities. He extends the categories of political representation to those processes in hopes of founding a ‘parliament of things’. Such an assembly would settle the terms of coexistence between people and things without undue deference to scientific knowledge claims and without a priori judgments about nature's value. This article challenges Latour's (...) reliance on the concept of representation on three grounds. First, his theory of subject-object ‘entanglements’ undermines traditional justifications of representation, and offers no convincing ethical limits to put in their place. Second, Latour describes environmental issues in ways that are inconsistent with representation by discrete spokespersons. Third, Latour's open-ended proceduralism provides no way of creating overarching, legitimate norms capable of resolving environmental disputes. Occasionally, however, Latour hints at constitutionally structured reforms that might help overcome these objections – provided that they drew lessons from theories of deliberative democracy. (shrink)

Bruno Latour purports to transform political ecology by turning attention away from presumed damages to ‘nature’ and toward unproblematised scientific and social processes through which people and things stabilise their identities. He extends the categories of political representation to those processes in hopes of founding a ‘parliament of things’. Such an assembly would settle the terms of coexistence between people and things without undue deference to scientific knowledge claims and without a priori judgments about nature's value. This article challenges Latour's (...) reliance on the concept of representation on three grounds. First, his theory of subject-object ‘entanglements’ undermines traditional justifications of representation, and offers no convincing ethical limits to put in their place. Second, Latour describes environmental issues in ways that are inconsistent with representation by discrete spokespersons. Third, Latour's open-ended proceduralism provides no way of creating overarching, legitimate norms capable of resolving environmental disputes. Occasionally, however, Latour hints at constitutionally structured reforms that might help overcome these objections – provided that they drew lessons from theories of deliberative democracy. (shrink)

This article explores a key difference that Elder-Vass has identified between critical realism and pragmatism: their divergent views on the viability of the concept of social structure. Noting that...

The Dutch animal production sector faces significant pressure for change. We discuss a project for the design of a sustainable husbandry system for pigs. Named after the Greek hero Hercules, the project aimed for structural changes in both animal and crop production. However, instead of changing the course of the river, the project ended up merely adapting its flow. The Hercules project ran into difficulties typical for projects aiming at reflexive modernization. It relapsed from an effort for reflexive modernization to (...) ecological modernization, by ultimately leaving the structural features of the sociotechnical regime intact. We show how this resulted from the biases and limitations implied by existing institutions, in which the project was unavoidably embedded. We introduce the idea of reflexive design, as “doing” reflexive modernization, which implies working on action and structure at the same time. A number of recommendations are given for reflexive design projects like this. (shrink)

Abstract In this paper, we explore how the application of technological tools has reshaped food production systems in ways that foster large-scale outbreaks of foodborne illness. Outbreaks of foodborne illness have received increasing attention in recent years, resulting in a growing awareness of the negative impacts associated with industrial food production. These trends indicate a need to examine systemic causes of outbreaks and how they are being addressed. In this paper, we analyze outbreaks linked to ground beef and salad greens. (...) These case studies are informed by personal interviews, site visits, and an extensive review of government documents and peer-reviewed literature. To explore these cases, we draw from actor-network theory and political economy to analyze the relationships between technological tools, the design of industrial production systems, and the emergence and spread of pathogenic bacteria. We also examine if current responses to outbreaks represent reflexive change. Lastly, we use the myth of Prometheus to discuss ethical issues regarding the use of technology in food production. Our findings indicate that current tools and systems were designed with a narrow focus on economic efficiency, while overlooking relationships with pathogenic bacteria and negative social impacts. In addition, we find that current responses to outbreaks do not represent reflexive change and a continued reliance on technological fixes to systemic problems may result in greater problems in the future. We argue that much can be learned from the myth of Prometheus. In particular, justice and reverence need to play a more significant role in guiding production decisions. Content Type Journal Article Category Articles Pages 1-26 DOI 10.1007/s10806-011-9357-8 Authors Diana Stuart, Kellogg Biological Station and Department of Sociology, Michigan State University, 3700 East Gull Lake Drive, Hickory Corners, MI 49060, USA Michelle R. Woroosz, Department of Agricultural Economics and Rural Sociology, Auburn University, 306A Comer Hall, Auburn, AL 36849, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863. (shrink)

In this paper, we explore how the application of technological tools has reshaped food production systems in ways that foster large-scale outbreaks of foodborne illness. Outbreaks of foodborne illness have received increasing attention in recent years, resulting in a growing awareness of the negative impacts associated with industrial food production. These trends indicate a need to examine systemic causes of outbreaks and how they are being addressed. In this paper, we analyze outbreaks linked to ground beef and salad greens. These (...) case studies are informed by personal interviews, site visits, and an extensive review of government documents and peer-reviewed literature. To explore these cases, we draw from actor-network theory and political economy to analyze the relationships between technological tools, the design of industrial production systems, and the emergence and spread of pathogenic bacteria. We also examine if current responses to outbreaks represent reflexive change. Lastly, we use the myth of Prometheus to discuss ethical issues regarding the use of technology in food production. Our findings indicate that current tools and systems were designed with a narrow focus on economic efficiency, while overlooking relationships with pathogenic bacteria and negative social impacts. In addition, we find that current responses to outbreaks do not represent reflexive change and a continued reliance on technological fixes to systemic problems may result in greater problems in the future. We argue that much can be learned from the myth of Prometheus. In particular, justice and reverence need to play a more significant role in guiding production decisions. (shrink)

While innovations have fostered the mass production of food at low costs, there are externalities or side effects associated with high-volume food processing. We focus on foodborne illness linked to two commodities: ground beef and bagged salad greens. In our analysis, we draw from the concepts of risk, reflexive modernization, and techniques of ethical neutralization. For each commodity, we find that systems organized for industrial goals overlook how production models foster cross-contamination and widespread outbreaks. Responses to outbreaks tend to rely (...) on technological fixes, which do not constitute the reflexive change needed to holistically and effectively address foodborne illness in the long term. We contend that powerful anti-reflexivity movements resist calls for reform and successfully maintain industrial goals and organization. Actions that thwart changes in agrifood systems to better protect consumers are unethical, yet they continue to be successful. We argue that specific techniques of ethical neutralization play an important part in their success. Research on anti-reflexivity and techniques of neutralization will serve to further expose the ethical issues associated with the industrial agrifood system and foster new guiding principles and organizational designs for food production. (shrink)