By Professor Mike Featherstone, Professor Scott M Lash, Professor Roland Robertson
Worldwide Modernities is a sustained observation at the foreign personality of the main microcosmic practices. It demonstrates how the worldwide more and more informs the neighborhood, so deconstructing principles just like the `nation-state' and `national sovereignty'. The spatialization of social conception, hybridization and bio-politics are one of the severe concerns mentioned.
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Additional resources for Global Modernities (Theory, Culture & Society)
However, as Canguilhem, who had clearly read his Durkheim, also understood, in modernity the exceptional comes to take the form of the pathological and, as such, becomes merely the 'supplement' of normality. Canguilhem argued this modern reduction of the exceptional to normal/ pathological was true not only of positivist sociology but of its vitalist and lebensphilosophisch opponents (Bergson, Dilthey, Nietzsche). As in Bichat's biological vitalism, life becomes the 'sum of functions that resist death' and again the exceptional is the pathological.
Luke's perspective, however, is not a postmodernism of core disintegration and peripheral self-identity construction, but instead one of pushing to a logical conclusion the most extreme excesses of modernist abstraction. Luke's scenario is, in short, postmodernity as dystopic hypermodernity. Also unlike Friedman, Luke paints a picture of a thoroughly informationalized world system. He speaks of a move in which the new world order of (modern) nation-states is replaced by a set of neo-world orders in today's postmodernity of global flows.
For Robertson, in contrast, 'globality' is not so much a cause as a condition of modernization, and more specifically a condition of divergent modernization. There were Page 4 two main contestants, as Robertson notes, in the first generation of globalization debates: 'homogenizers', including for example Giddens and a number of Marxists and functionalists, and 'heterogenizers', including such theorists of 'interculturalism' such as Edward Said (1978), Homi K. Bhabha (1990) and Stuart Hall (1992) as well as reflexive anthropologists such as Clifford and Marcus (1986).