El trabajo retoma la argumentación de Hartmut Rosa sobre la aceleración como principio tendencial de la modernidad, ahondando en las razones (los "motores") que producen dicho proceso. Uno de esos ...motores, el que aquí se analiza en detalle, es el de la competencia capitalista, que impulsa junto con aspectos culturales e institucionales el incremento de la velocidad. Apelando a la obra de David Harvey se muestra en qué sentidos y por qué razones lógicas el capitalismo produce, en efecto, aceleración, lo que permite luego realizar dos contribuciones a la teorización de Rosa: discutir la relación entre los distintos motores de la aceleración y sopesar la importancia de considerarlos en términos de un concepto sociológico de estructura social.
It is hard to overstate the growing impact of the works of Andreas Reckwitz and Hartmut Rosa on contemporary social theory. Given the quality and originality of their intellectual contributions, it ...is no accident that they can be regarded as two towering figures of contemporary German social theory. The far-reaching significance of their respective approaches is reflected not only in their numerous publications but also in the fast-evolving secondary literature engaging with their writings. All of this should be reason enough to take note of their collaborative work, which, most recently, has culminated in the publication of their co-authored book Spätmoderne in der Krise: Was leistet die Gesellschaftstheorie? (Berlin: Suhrkamp, 2021). The main purpose of this paper is to demonstrate that the latest exchange between Reckwitz and Rosa contains valuable insights into recent and ongoing trends in society in general and social theory in particular. The first part comprises an outline of the central matters at stake in, and the core lessons learnt from, the constructive dialogue between Reckwitz's critical analytics and Rosa's critical theory, before moving, in the second part, to an assessment of the most significant limitations of their respective views and propositions.
Nearly all philosophical inquiry is rooted in contingency. From ontology and theories of God to politics and ethics, dealing with, explaining, planning for, or even following contingency is a ...consistent theme. In the background of their recent works, Michael Sandel, Hartmut Rosa, John Gray, and Richard Rorty all see contingency and autonomy in a see-saw relationship: more of one correspondingly results in less of the other. Daoist philosophical reflections provide a different take on contingency. We can still have an experience of "self" and of making choices without positing any notion of autonomy outside of contingency.
Discussions on modern pluralism have mainly focused on its socio-political dimension. This article focuses on the existential-phenomenological dimension of plurality, conceiving of pluralism as a ...responsive relationship between the self and the other. We advance a philosophical reading of Hartmut Rosa’s theory of resonance in order to further give shape to this existential-phenomenological approach to pluralism. The theory of resonance offers a framework to characterize the responsive relationships at play throughout human life. We argue that Rosa’s account is promising in its contribution to thinking the concept of pluralism as responsive relationship, but we problematize how Rosa tends to reduce resonance to subjective experience rather than taking the relationship itself as a focal point. We strengthen the potential of a philosophy of resonance by further embedding it in Arendt’s philosophy of worldliness; this, we conclude, leads to a conceptualization of pluralism as the responsivity of relationships themselves rather than a function of responding entities.
In the first part of this paper, I want to look at the ethical implications of Hartmut Rosa’s Resonance theory for a critical theory of society. I know that this widening of the scope of critical ...theory is an important objective which Hartmut has pursued. Then I will look at some of the sources of resonance theory in the poetry of the Romantic period. These still provide the basis for important Resonanzachsen today. At the end of this essay, I deal with the issue of the epistemic status of the convictions this poetry inspires.
Hartmut Rosa argues that our modern and post-modern societies can be understood through the notion of dynamic stabilization—institutions require growth to maintain themselves. Part of the impetus ...behind the acceleration that drives dynamic stabilization is the desire to make the world more available, attainable, and accessible. On both the institutional and individual levels, this is translated into making the world more within our reach, more engineerable, predictable, and controllable. Paradoxically, success in these areas is often accompanied by the world becoming increasingly silent, cold, and unresponsive. We feel alienated or that our world relation has failed. Rosa’s solution is to reestablish resonance with the world. In this paper, we argue that his notion of resonance depends on a degree of atomic agency that muffles its own efficacy. The Confucian notion of ritual offers a more dispersed notion of agency. Rather than seeing oneself, others, and the world as distinct agents or indivisible entities, a ritualized approach sees them as mutually constitutive. It is true even on the level of agency, which drastically changes our relationship with the world.
The most valuable contribution of Hartmut Rosa’s social theory is the extension of the scope of Critical Theory from the individual world and the social world to the thing-world. However, Rosa’s ...analysis of the thing-world is somewhat insufficient. The present article provides an attempt to apply new materialism to the thing-world to compensate for the missing elements of Rosa’s resonance theory. An examination and integration of two of the most representative theories of new materialism, namely agential realism and object-oriented ontology, yield four types (or quadrants) of thing-world relations based on intra-action or inter-action and on inclusion or exclusion: namely resonance, alienation, appropriation, and catastrophe. This quadrant can provide a clearer criterion for resonance in Rosa’s Critical Theory, and manifest that the problem in contemporary society we have to concern might exclusion instead of alienation.
El mundo moderno creó un régimen temporal de horarios, presiones, exigencias de efectividad, rendimientos, etc., que somete a los individuos a procesos de alienación, pero esa lógica temporal no ha ...sido suficientemente politizada ni se ha llegado a ver qué pasa con nuestra experiencia de tiempo. La lógica temporal de la modernidad parece natural. El propósito de este artículo es volver sobre la realidad del tiempo. Aquí nos apoyamos en un primer momento en el proyecto crítico de Hartmut Rosa y lo conectamos con una consideración del tiempo que debemos buscar en otros autores, presuntamente ajenos a la teoría crítica, a saber, Heidegger y Gadamer.
Based on a public lecture held at the University of Pretoria in September 2017, the first section of this article highlights experience as a turnkey to the post-secular mind frame, with transforming ...wholeness as an implicit objective of spirituality. The second illustrates some possibilities of diverse spiritualities through practical, experiential examples. Given that postsecularism is understood to be a new cultural mind frame on religiosity arising in our time and that spirituality is never context-free, the newest of sociological theories on time, and on our time, are indicated in the third and last section of this article. Helmut Rosa’s contribution in this regard is summarised, from which certain questions are teased out on spirituality.
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