Bauman begins by citing, among others, Henry Ford as an example of someone who epitomized Modernity’s attitude towards work in relation to time. Work, done in the present, was valuable because it was driving history forwards. Those in power had such a belief in their hold over the present that they could look forward with confidence, feeling they could plan the future, control it. Progress, says Bauman, is a declaration that history is not relevant.
NB – you might want to read my summary of the intro and chapter one first, as well as the two chapters below:
(132 – 140) Progress and Trust in History
Progress stands not for any quality of history, but of a self-confidence in the present. Faith in progress stems from two things – the belief that time is on our side, and that we are the ones who make things happen. As Alain Peyrefitte put it – the only resource capable of making mass transformations is trust in society now and in the future we will share.
Are we propelled into the future by the horrors of the past, or are we dragged towards it by the hope of better things to come? The sole evidence by which to make a judgement is the play of memory and imagination, and what links or separates them is our self confidence or its absence. To the former, progress is an axiom, to the later the idea is laughable.
Aside for H. Ford quote about exercise – ‘Exercise is bunk. If you are healthy, you don’t need it; if you are sick, you won’t do it.’
Today, we have lost our self-confidence and thus our trust in progress because….
Firstly there is a lack of an agency able to ‘move the world forwards – this is because the state remains fixed to a locality, but power flows well beyond its reach, and thus power has flowed from politics – thus we no longer know who it is that is going to move society forwards (thus our main question is not what is to be done, but who is going to do it)
Secondly, the idea of the ‘great society’ is dead – The ones that were planned (Marxism and economic liberalism) have both failed to live up to their expectations, and anyone who proposes a grand plan today is laughed out of court.
However, the modern idea of progress, even if there can be no salvation by society, is not one that is likely to end soon….. the life of modern men is still understood as a task, something to be worked on, it is something to be made…. The question is, what might progress actually look like in the age of ‘no salvation by society’?
The idea of progress has been deregulated and privatised – deregulated because the offers to ‘upgrade’ present realities are many and diverse and whether something counts as an upgrade is open to contest, also we can’t be certain if what we do will result in upgrading) , and privatised because individuals are called upon to use their own individual wits to improve their lives.
He now quotes Beck’s risk society – The tendency is towards the emergence of individualised forms and conditions of existence….. one has to choose and change one’s social identity as well as take the risks of doing so…. The individual himself or herself becomes the reproduction unit of the social in the lifeworld.
The problem is that the feasibility of progress rests on our hold on the present but we live in a world of universal flexibility… under conditions of acute and prospect-less Unsicherheit, penetrating all aspects of individual life – the sources of livelihood as much as the partnerships of love or common interests, parameters of professional as much as cultural identity, modes of presentation of self in public as much as patterns of health and fitness, values worth pursuing as much as the way to pursue them. And we all know from experience that plans may not work out like we plan them.
Bauman now suggests that Chaos Theory in science fits the mood of liquid modernity perfectly.
Where science and work use to anchor us to the present and guide us to the future (basically giving us structure), now they do not, and as we lose hold on the present, the less the future can be embraced… Stretches of time labelled future get shorter and the time-span of life as a whole is sliced into episodes dealt with ‘one at a time’. Continuity is no longer the mark of progress, life has become much more episodic.
Jacques Attali suggest that the labyrinth is the image which illustrates our ideas of the future. Chance or surprise rule in the labyrinth rather than pure reason.
Today work does not offer us a secure route to the future, it is more characterised by ‘tinkering’, and it does not have that fundamental grounding feature it had in the heavy modern period. For most people work is now judged on its aesthetic value – how satisfying it is of itself…. it can no longer give us satisfaction on the basis of ‘driving the nation forwards’, instead it is judged on its capacity to be entertaining or amusing.
(140-147) The rise and fall of labour
This section is simply a classic statement that industrialisation lead to freeing labour from the land, only to be tied to the Fordist Factory, but at least unionised Labour and Capital were equally as tide to each other – and came to be backed up by the welfare state. All of this gave some measure of stability.
(148 – 154) From marriage to cohabitation
The present day uncertainty is a powerful individualising force. It divides instead of uniting. The idea of ‘common interests’ grows ever more nebulous and loses all pragmatic value.
He now follows Bordieu, Granovetter and Sennet to flesh out how changes in the conditions of unemployment have led to workers seeing traditional unionisation as being inadequate because of episodic, temporary work placements – there is little change for mutual loyalty and commitment to take root and this goes hand in hand with disenchantment. The place of employment now feels like a camping site.
Bauman likens this loosening of ties between labour and capital as being like cohabitation…. in the background is the assumption of temporariness….. but this disengagement is unilateral,,,, capital has cut itself free from the needs of this particular bunch of labourers. Capital, of course, is not as volatile as it wants to be, but it is extraterritorial, lighter than ever.
To an unprecedented degree politics has become a tug of war between the speed with which capital can move and the slowing down capacities of local powers to ward off the threat of capital disinvestment, and paradoxically, one of the ways local authorities can keep capital in place is by allowing it freedom to leave.
Today, speed of movement has become perhaps the paramount factor of social stratification and the hierarchy of domination…. The main sources of profits seem to be ideas rather than in material objects… and the objects of competition here are the consumers, not the producers.
He now cites Reich’s four categories of work…From top to bottom – decreasing status.
- Symbol manipulators
- The reproduction of labour
- Personal services
- Routine Labourers
The bottom category are the easiest to replace, and they now they are disposable and so that there is no point in entering into long term commitments with their work colleagues….. this is a natural response to a flexibilised labour market. This leads to a decline in moral, as those who are left after one round of downsizing wait for the next blow of the axe.
At the other end of the pole are those for whom space matters little – They do not own factories, nor occupy administrative positions – Their knowledge comes from a portable asset – knowledge of the laws of the labyrinth…. to them novelty is good, precariousness is value, they love to create and play and embrace volatility.
Bauman now relays a tale of being in an airport lounge and seeing two business men spend and hour and a half each on their phones conducting business as if the other did not exist – such people, he says, exist in outer space – they are not connected to any particular locality.
He now turns to Nigel Thrift’s essay on soft capitalism who focuses on its vocabulary – surfing, networks, coalitions, fuzzy logic…. this is an ambiguous and chaotic world where knowledge ages quickly.
He rounds off by saying that those who are in charge are virtually networked and for them information moves at an incredible pace…. the life expectancy of knowledge is short, they live in a world of the perpetual new beginnings.
However, such people are ‘remotely controlled’ – they are dominated and controlled in a new way – leadership has been replaced by the spectacle, and surveillance by seduction.
(155-160) Excursus: a brief history of procrastination
Cras, in Latin, means tomorrow. To procrastinate is to manipulate the possibilities of the presence of a thing by putting off, delaying and postponing its becoming present, keeping it at a distance and deferring its immediacy.
Procrastination as a cultural practice came into its own with dawn of modernity. Its new meaning and ethical significance derived from the new meaningfulness of time, from time having a history, from time being history.
Procrastination is what makes life meaningful. To illustrate this, Bauman spends some time outlining the meaning of the pilgrim in modernity. The pilgrim is someone who is going somewhere, but they are allowed the time to reflect on where it is they are going, thus the pilgrimage is meaningful. The pilgrim’s life is a travel-towards-fulfillment, and travelling towards fulfillment gives the pilgrim’s life its meaning,but the meaning it gives is blighted with a suicidal impulse; that meaning cannot survive the completion of its destiny.
Procrastination reflects this ambivalence…. the pilgrim procrastinates in order to be better prepared to grasp things that truly matter.
The attitudinal/ behavioural precept which laid the foundation of modern society and rendered the modern way of being-in-the-world both possible and inescapable was the principle of ‘delay of gratification’… without this, there is no idea of progress.
Procrastination, in the form of ‘delay of gratification’ (he’s pushing the definition of procrastination here!) says Bauman ‘put sowing above harvesting, and investing above creaming off the savings, but this delay also elevated the status of the end product to be consumed…. the more severe the self-restraint, the greater would be, eventually, the opportunity for self-indulgence. Do save, since the more you save, the more money you will be able to spend. Do work, sine the more you work, the more you will consume.
Owing to its ambivalence procrastination fed two opposite tendencies. One led to the work ethic another led to the aesthetic of consumption…. however, today we no longer value delay of gratification, this is just seen as hardship plain and simple!
Today we live in a ‘casino culture’ – we don’t want to wait for our pleasures, we want them immediately, in this moment, and moreover, each moment of pleasure lasts for a shorter and shorter instant… thus procrastination is under attack – under pressure are the delay of gratifications arrival, and the delay of its departure.
I think this might be the most importat bit….
In modern society, the ethic of delayed gratification justified the work ethic, and we may need something similar to in the consumer society…. we need the principle of dissatisfaction to justify the central role of desire….
To stay alive and fresh desire must, time and time again, be gratified, yet gratification spells the end of desire. A society ruled by the aesthetic (NB not ethic) of consumption needs a very special kind of gratification, akin to the Derridean phamakon – the healing drug and poison both at the same time, administered slowly and never in its final dose…. a gratification not really gratifying.
Today, our culture wages a war agains procrastination, a war against taking distance, reflection, continuity and tradition, a war against what Heidegger’s ‘modality of being’.
(PP160-165) Human bonds in the Fluid World
The feeling of our time summed up in works such as ‘Risk Society’ involves a combination of the experience of…
insecurity -of position, entitlements, livelihood
uncertainty – about continuation and future stability
un-safety – of one’s body, one’s self and their extensions… possessions and neighbourhoods.
Bauman now suggests that, in terms of livelihood, unemployment is structural and all we need do is look around to see that no one is in a really secure job…. and in this context, immediate gratification is rational. It makes even more sense when we know that fashions come and go (enjoy it now or the moment is gone) and that assets can become liabilities.
Precarious economic and social conditions make people look at objects as disposable, for one off use…. the individual should travel light.. and we apply this to things as well as to human bonds (which rot and disintegrate if not worked at).
Partnerships today tend to be seen as things to be consumed, not produced. In the consumer market, the ostensibly durable products are as a rule offered for a trial period, return promised if the purchaser is less than fully satisfied. If the partner in partnership is conceptualised in such terms, then it is no longer the task of both people to make the relationship work – til death do us part no longer applies, as soon as our partner ceases to give us pleasure, we look to discard and replace them. This leads to temporariness in relationships.
There is also something of the self-fulfilling prophecy about this!
Perceiving the world, complete with its inhabitants, as a pool of consumer items makes the negotiation of human bonds exceedingly hard. Insecure people tend to be irritable, they are also deeply intolerant of anything that stands in the way of their desires, and since quite a few of their desires are bound to be frustrated, there are plenty of things and
people to be intolerable of. (NB I think he’s arguing that it is lack of face to face stable human bonds that leads to insecurity, uncertainty, unsafety, and then that leads to insecurity). He rounds off the section by suggesting that consumption is also lonely, unlike production which requires co-operation towards a joint goal.
(165 -167) The self-perpetuation of non-confidence
Alain Peyrefitte suggested that the common, uniting feature of modern capitalist society was confidence – in oneself, in institutions and in others. They all sustained one another. Together, these three formed the foundational structure of modernity – enabling investment in the future. Employment-Enterprise was the most important of these.
This is no longer the case… no one expects to be in the same job ten years from now, and many of us would prefer to risk our pensions on the stock-market. Bauman also reminds us again of the power imbalance – the precariat especially, bound to the local, are increasingly subject to the whims of capital, which the state is unlikely to regulate. I think his point at the end is that the old labour movements are dead (again it’s not that clear).