By Ben Agger
The digital Self is an interesting and fascinating textual content that addresses matters when it comes to our quickly altering society, social constitution, and conversation wishes. In doing so, it addresses significant concerns in sociology that tell almost all of a student’s direction work.
- Introduces scholars to techniques of the self and society in an age of fast expertise and excessive velocity communication
- Examines the connection among lifestyle and social constitution in key domain names of verbal exchange, character, work/family, relaxation and leisure, and economics
- Written in a full of life, attractive type for readers with no sociological background
Chapter 1 daily life in Our stressed international (pages 1–41):
Chapter 2 Sociology's Encyclopedia (pages 42–76):
Chapter three Does Postmodernism Make You Mad or Did You Flunk data? A bankruptcy on technique (pages 77–97):
Chapter four Adventures in Capitalism (pages 98–123):
Chapter five lady speak (pages 124–144):
Chapter 6 nearly, a Sociology! (pages 143–170):
Read or Download The Virtual Self: A Contemporary Sociology PDF
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Additional resources for The Virtual Self: A Contemporary Sociology
However, sociology’s method is conservative in the sense that positivist writing freezes, by reflecting, the social world on the journal page, thus reinforcing the impression created by ideologists of modernization/modernity that this world is intractable, a plenitude of social being. Comte first wrote of sociological laws of progress, a refrain repeated by Durkheim, Weber, and Parsons. This notion of social laws was mixed up with Comte’s claim that his sociology was a system of positivism (positive philosophy, as he termed it).
This depends on perspective, as I will explain. Where in the nineteenth century, when Durkheim theorized about the causes of suicide, the person or self was more or less intact, albeit troubled, today selves risk disintegrating and dispersing into cyberspace, connecting with others over the Internet and cell phones but losing themselves in the process. This was termed selfalienation by the German philosopher Hegel, who inspired Karl Marx to theorize about social and economic alienation in capitalism.
Do unstable and unsafe global politics make you anxious? Do you find ways to ignore it all and carry on living? Do you think sociologists as a species worry a lot? It is difficult to be a Marxist and avoid sounding like a determinist, who portrays a post-capitalist, perhaps postmodern future as inevitable. For someone who opposes positivism on both the left and right wings, the talk of predestination and iron necessity must be avoided at all costs. I am not certain that capitalism will collapse; but I am convinced that Marx’s analysis of the deep-seated structural contradictions of capital make empirical sense, suggesting that capitalism is an impermanent, transitory social order that lurches from crisis to crisis, albeit with more self-sustaining resilience than Marx could have imagined in a relatively crude stage of nineteenth-century capitalist development.