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This book punctures once and for all common excuses for Western inaction in the face of incontrovertible evidence of the most egregious crimes against humanity to occur in Europe since World War II.
Passionate, vigorous and uncompromising this book takes the lid off the confused Western response to the Balkan war. The author raises a series of timely and acute questions about the future of postmodernism and postcommunism. The author claims that the Balkan war has de-railed the movement for unification in Europe. The Islamic world has seen that the West is quite willing to bomb Muslim targets, from Iraq to Somalia, but absolutely unwilling to wage a `just war' to save the Bosnian Muslims. He concludes that the Balkan war is a key catalyst in the unravelling of the West.
With a foreword by David Riesman, author of The Lonely Crowd. Introducing a new term to the sociological lexicon: ′postemotionalism′, Stjepan Mestrovic argues that the focus of postmodernism has been on knowledge and information, and he demonstrates how the emotions in mass industrial societies have been neglected to devastating effect. Using contempoary examples, the author shows how emotion has become increasingly separated from action; how - in a world of disjointed and synthetic emotions - social solidarity has become more problematic; and how compassion fatigue has increasingly replaced political commitment and responsibility. Mestrovic discusses the relation between knowledge and the emotions in thinkers as diverse as Durkheim, Baudrillard, Ritzer, Riesman, and Orwell. This stimulating and provocative work concludes with a discussion of the postemotional society, where peer groups replace the government as the means of social control.
This book proposes a new representation of Emile Durkheim, as the philosopher and moralist who wanted to renovate rationalism, challenge positivism, reform sociology, and extend Schopenhauer's philosophy to the new domain of sociology. Above all, it highlights Durkheim's vision of sociology as the 'science of morality' that would eventually replace moralities based on religion.
Ìn this contribution to the Giddens debate, Stjepan Mestrovic takes up and criticises the major themes of his work - particularly the concept of "high modernity" as oppossed to "postmodernity" and his attempted construction of a "synthetic" tradition based on human agency and structure.
First Published in 1991, this book attempts to show the relevance of Durkheim’s sociology to the debate on modernity and postmodernism. It does so by examining how Durkheim’s ideas can be applied to current social issues. The author argues that there are striking parallels between the social context of the 1890s, when Durkheim began to publish in book form, and today. The book will appeal to the readers of sociology, as well as the related disciplines of philosophy, psychology, cultural studies and history. It is also intended for anyone interested in the issues and questions that were being raised as humanity approached the end of the twentieth century and the end of the millennium.
The failure to adequately respond on the part of the major Western superpowers to the atrocities in the Balkans constitutes a major moral and political scandal. In Genocide after Emotion Mestrovic and the contributors thoroughly interrogate the war, its media coverage and response in the West. The result is alarming, both for the progress of the war and for the condition of our society today: the authors argue that the West is suffering from a "postemotional" condition - we are beyond caring about anything anymore.
With a foreword by David Riesman, author of The Lonely Crowd. Introducing a new term to the sociological lexicon: ′postemotionalism′, Stjepan Mestrovic argues that the focus of postmodernism has been on knowledge and information, and he demonstrates how the emotions in mass industrial societies have been neglected to devastating effect. Using contempoary examples, the author shows how emotion has become increasingly separated from action; how - in a world of disjointed and synthetic emotions - social solidarity has become more problematic; and how compassion fatigue has increasingly replaced political commitment and responsibility. Mestrovic discusses the relation between knowledge and the emotions in thinkers as diverse as Durkheim, Baudrillard, Ritzer, Riesman, and Orwell. This stimulating and provocative work concludes with a discussion of the postemotional society, where peer groups replace the government as the means of social control.
Self-help groups have encountered fierce criticism as places where individuals join to share personal problems and to engage in therapeutic intervention without the aid of skilled professionals. These groups have flourished since the 1970s and continue to serve more people than professional therapy. Yet these groups have been criticized as fostering a culture of whiners and victims, and not using professional help as needed. Thomasina Jo Borkman debunks this commonly held assessment, and also examines the reasons for these groups' enduring popularity since the 1960s--more people attend these meetings (word?) than see professional therapists. What accounts for their success and popularity? Un...
Almost as soon as Communism fell in Eastern Europe in 1989, Western politicians and intellectuals concluded that the West had "won" the Cold War and that liberal democracy had triumphed over authoritarianism in the world. Euphoria spread with the expectation of a New World Order. Within months, the giddy optimism began to fade, especially in the face of what soon became a brutal war in former Yugoslavia. Why did Serbia choose to replicate many of Germany's methods and aims from World Wars I and II, including ethnic cleansing (read "genocide") and a campaign to establish a Greater Serbia? Sociologist Stjepan Mestrovic, writing with Slaven Letica and Miroslav Goreta, argues that the social and...