In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness. With his hallmark ability to bring the resources of philosophy and cultural theory to bear on the conditions of modern life, Byung-Chul Han's meditation on time will interest a wide readership in cultural theory, philosophy and beyond.

The tsunami of information unleashed by digitization is threatening to overwhelm us, drowning us in a sea of frenzied communication and disrupting many spheres of social life, including politics. Election campaigns are now being waged as information wars with bots and troll armies, and democracy is degenerating into infocracy. In this new book, Byung-Chul Han argues that infocracy is the new form of rule characteristic of contemporary information capitalism. Whereas the disciplinary regime of industrial capitalism worked with compulsion and repression, this new information regime exploits freedom instead of repressing it. Surveillance and punishment give way to motivation and optimization: we imagine that we are free, but in reality our entire lives are recorded so that our behaviour might be psychopolitically controlled. Under the neoliberal information regime, mechanisms of power function not because people are aware of the fact of constant surveillance but because they perceive themselves to be free. This trenchant critique of politics in the information age will be of great interest to students and scholars in the humanities and social sciences and to anyone concerned about the fate of politics in our time.

We no longer inhabit earth and dwell under the sky: these are being replaced by Google Earth and the Cloud. The terrestrial order is giving way to a digital order, the world of things is being replaced by a world of non-things - a constantly expanding 'infosphere' of information and communication which displaces objects and obliterates any stillness and calmness in our lives. Byung-Chul Han's critique of the infosphere highlights the price we are paying for our growing preoccupation with information and communication. Today we search for more information without gaining any real knowledge. We communicate constantly without participating in a community. We save masses of data without keeping track of our memories. We accumulate friends and followers without encountering other people. This is how information develops a form of life that has no stability or duration. And as we become increasingly absorbed in the infosphere, we lose touch with the magic of things which provide a stable environment for dwelling and give continuity to human life. The infosphere may seem to grant us new freedoms but it creates new forms of control too, and it cuts us off from the kind of freedom that is tied to acting in the world. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one's own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he 'couldn't think beyond it' as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.

Untrammelled neoliberalism and the inexorable force of production have produced a 21st century crisis of community: a narcissistic cult of authenticity and mass turning-inward are among the pathologies engendered by it. We are individuals afloat in an atomised society, where the loss of the symbolic structures inherent in ritual behaviour has led to overdependence on the contingent to steer identity. Avoiding saccharine nostalgia for the rituals of the past, Han provides a genealogy of their disappearance as a means of diagnosing the pathologies of the present. He juxtaposes a community without communication - where the intensity of togetherness in silent recognition provides structure and meaning - to today's communication without community, which does away with collective feelings and leaves individuals exposed to exploitation and manipulation by neoliberal psycho-politics. The community that is invoked everywhere today is an atrophied and commoditized community that lacks the symbolic power to bind people together. For Han, it is only the mutual praxis of recognition borne by the ritualistic sharing of the symbolic between members of a community which creates the footholds of objectivity allowing us to make sense of time. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

Power is a pervasive phenomenon yet there is little consensus on what it is and how it should be understood. In this book the cultural theorist Byung-Chul Han develops a fresh and original perspective on the nature of power, shedding new light on this key feature of social and political life. Power is commonly defined as a causal relation: an individual's power is the cause that produces a change of behaviour in someone else against the latter's will. Han rejects this view, arguing that power is better understood as a mediation between ego and alter which creates a complex array of reciprocal interdependencies. Power can also be exercised not only against the other but also within and through the other, and this involves a much higher degree of mediation. This perspective enables us to see that power and freedom are not opposed to one another but are manifestations of the same power, differing only in the degree of mediation. This highly original account of power will be of great interest to students and scholars of philosophy and of social, political and cultural theory, as well as to anyone seeking to understand the many ways in which power shapes our lives today.

Untrammelled neoliberalism and the inexorable force of production have produced a 21st century crisis of community: a narcissistic cult of authenticity and mass turning-inward are among the pathologies engendered by it. We are individuals afloat in an atomised society, where the loss of the symbolic structures inherent in ritual behaviour has led to overdependence on the contingent to steer identity. Avoiding saccharine nostalgia for the rituals of the past, Han provides a genealogy of their disappearance as a means of diagnosing the pathologies of the present. He juxtaposes a community without communication - where the intensity of togetherness in silent recognition provides structure and meaning - to today's communication without community, which does away with collective feelings and leaves individuals exposed to exploitation and manipulation by neoliberal psycho-politics. The community that is invoked everywhere today is an atrophied and commoditized community that lacks the symbolic power to bind people together. For Han, it is only the mutual praxis of recognition borne by the ritualistic sharing of the symbolic between members of a community which creates the footholds of objectivity allowing us to make sense of time. This new book by one of the most creative cultural theorists writing today will be of interest to a wide readership.

In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness. With his hallmark ability to bring the resources of philosophy and cultural theory to bear on the conditions of modern life, Byung-Chul Han's meditation on time will interest a wide readership in cultural theory, philosophy and beyond.

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one's own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he 'couldn't think beyond it' as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.

Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.

Our societies today are characterized by a universal algophobia: a generalized fear of pain. We strive to avoid all painful conditions - even the pain of love is treated as suspect. This algophobia extends into society: less and less space is given to conflicts and controversies that might prompt painful discussions. It takes hold of politics too: politics becomes a palliative politics that is incapable of implementing radical reforms that might be painful, so all we get is more of the same. Faced with the coronavirus pandemic, the palliative society is transformed into a society of survival. The virus enters the palliative zone of well-being and turns it into a quarantine zone in which life is increasingly focused on survival. And the more life becomes survival, the greater the fear of death: the pandemic makes death, which we had carefully repressed and set aside, visible again. Everywhere, the prolongation of life at any cost is the preeminent value, and we are prepared to sacrifice everything that makes life worth living for the sake of survival. This trenchant analysis of our contemporary societies by one of the most original cultural critics of our time will appeal to a wide readership.

Our societies today are characterized by a universal algophobia: a generalized fear of pain. We strive to avoid all painful conditions - even the pain of love is treated as suspect. This algophobia extends into society: less and less space is given to conflicts and controversies that might prompt painful discussions. It takes hold of politics too: politics becomes a palliative politics that is incapable of implementing radical reforms that might be painful, so all we get is more of the same. Faced with the coronavirus pandemic, the palliative society is transformed into a society of survival. The virus enters the palliative zone of well-being and turns it into a quarantine zone in which life is increasingly focused on survival. And the more life becomes survival, the greater the fear of death: the pandemic makes death, which we had carefully repressed and set aside, visible again. Everywhere, the prolongation of life at any cost is the preeminent value, and we are prepared to sacrifice everything that makes life worth living for the sake of survival. This trenchant analysis of our contemporary societies by one of the most original cultural critics of our time will appeal to a wide readership.

The tsunami of information unleashed by digitization is threatening to overwhelm us, drowning us in a sea of frenzied communication and disrupting many spheres of social life, including politics. Election campaigns are now being waged as information wars with bots and troll armies, and democracy is degenerating into infocracy. In this new book, Byung-Chul Han argues that infocracy is the new form of rule characteristic of contemporary information capitalism. Whereas the disciplinary regime of industrial capitalism worked with compulsion and repression, this new information regime exploits freedom instead of repressing it. Surveillance and punishment give way to motivation and optimization: we imagine that we are free, but in reality our entire lives are recorded so that our behaviour might be psychopolitically controlled. Under the neoliberal information regime, mechanisms of power function not because people are aware of the fact of constant surveillance but because they perceive themselves to be free. This trenchant critique of politics in the information age will be of great interest to students and scholars in the humanities and social sciences and to anyone concerned about the fate of politics in our time.

Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.

Die globale Ausrichtung der Makrookonomik ist der besondere Vorzug dieses Lehrwerks zweier weltberuhmter Volkswirte. Fur Grund- und Hauptstudium gleichermassen zu empfehlen. Aus dem Inhalt: Grundlegende Konzepte der Makrookonomik. Bestimmung des Outputs. Konsum und Sparen. Investition. Ersparnis. Investition und Leistungsbilanz. Der staatliche Sektor. Geldnachfrage. Der Geldangebotsprozess. Geld, Wechselkurse und Preise. Inflation. Makropolitik und Outputbestimmung in einer geschlossenen Volkswirtschaft. Makropolitik in der offenen Volkswirtschaft: feste Wechselkurse. Makropolitik in der offenen Volkswirtschaft: flexibel Wechselkurse. Inflation und Arbeitslosigkeit. Institutionelle Bestimmungsgrunde von Lohnen und Arbeitlsosigkeit. Zur Erklarung von Konjunkturzyklen. Langfristiges Wachstum. Theorie und Praxis der Wirtschaftspolitik. Finanzmarkte. Handelbare und nicht-handelbare Guter. Beendigung hoher Inflationen."

Power is a pervasive phenomenon yet there is little consensus on what it is and how it should be understood. In this book the cultural theorist Byung-Chul Han develops a fresh and original perspective on the nature of power, shedding new light on this key feature of social and political life. Power is commonly defined as a causal relation: an individual's power is the cause that produces a change of behaviour in someone else against the latter's will. Han rejects this view, arguing that power is better understood as a mediation between ego and alter which creates a complex array of reciprocal interdependencies. Power can also be exercised not only against the other but also within and through the other, and this involves a much higher degree of mediation. This perspective enables us to see that power and freedom are not opposed to one another but are manifestations of the same power, differing only in the degree of mediation. This highly original account of power will be of great interest to students and scholars of philosophy and of social, political and cultural theory, as well as to anyone seeking to understand the many ways in which power shapes our lives today.

Over the past decade, European company-level employment regulation has emerged: European Works Councils (EWCs) and trade unions have begun to negotiate company-level collective agreements which have a far-reaching impact across borders on issues as diverse as company restructuring, health and safety, and profit-sharing. The negotiating parties have thus begun to fill the gap left by low levels of regulation and little formal structure, necessarily leading them to also bargain about the negotiating process itself. This study is the first to provide a detailed analysis of the process of negotiating European company-level agreements based on ten company case studies as well as a quantitative study of European company-level bargaining in the metalworking industry. The study provides a comprehensive overview of the emerging order of European company-level industrial relations and the strategies and assessments of the key actors, with a particular focus on the emergence of a new and dynamic interplay between EWCs and trade unions at the national and European levels. The findings are also placed in the wider context of political science research into European integration and thus contribute to European governance debates that go beyond the employment and industrial relations field.