This book brings together leading figures in history, sociology, political science, feminism and critical theory to interpret, evaluate, criticize and update Weber's legacy. In a collection of specially commissioned pieces and translated articles the Weberian scholarship recognizes Max Weber as the figure central to contemporary debates on the need for societal rationality, the limits of reason and the place of culture and conduct in the supposedly post-religious age. In Part 1, Wolfgang Mommsen, Wilhelm Hennis, Guenther Roth and Wolfgang Schluchter provide a full and varied account of the theme of rationalization in the world civilizations. In Part 2 Pierre Bourdieu and Barry Hindess critically examine Weber's social action model, and Johannes Weiss and Martin Albrow address the putative 'crisis' of Western rationality. In Part 3 Jeffrey Alexander, Ralph Schroeder, Bryan Turner, Roslyn Bologh and Sam Whimster scrutinize Weber's understanding of modernity with its characteristic plurality of 'gods and demons'; they focus on its implications for individuality and personality, the body and sexuality, feminism and aesthetic modernism. Part 4 turns to politics, law and the state in the contemporary world: Colin Gordon on liberalism, Luciano Cavalli on charismatic politics, Stephen Turner and Regis Factor on decisionism and power and Scott Lash on modernism, substantice rationality and law. This book was first published in 1987.

China has been growing at over ten per cent annually since 1978, but this has only come to very widespread notice in the past decade. This received wisdom about China has been largely of two types, both of which more or less understand China in the context of neoliberalism. The more business- or business studies-oriented literature seems to argue that if China does not adapt the rule of clear and distinct property and contract law in short, of Western institutions its economy will stall. The second set of voices is more clearly from the left, arguing that the Chinese economy, and city, is neo-liberal. For them, China does not diverge widely from the Anglo-American model that, from 2008, has brought the world economy to its knees.

"

China Constructing Capitalism" takes issue with these analyses. The authors argue that it is not Western neo-liberalism that is constructing the Chinese economy, but instead that China is constructing its own version of capitalism. The two central theses of their argument are:

• economic life neo-liberal economic life is "individualized" and "disembedded," while the China model is "relational" and "situated"
• urban change China has created a form of local state capitalism which stands in contrast to neoliberal versions of the city.

This book analyses China as a 'risk culture', examining among others Chinese firms and political ties, property development, migrant urbanisms and share trading rooms. It scrutinises the ever-present shadow of the risk-averse (yet uncertainty-creating) state. "China Constructing Capitalism" is a must-read for social scientists, policy makers and investors.

China has been growing at over ten per cent annually since 1978, but this has only come to very widespread notice in the past decade. This received wisdom about China has been largely of two types, both of which - more or less - understand China in the context of neoliberalism. The more business- or business studies-oriented literature seems to argue that if China does not adapt the rule of clear and distinct property and contract law - in short, of Western institutions - its economy will stall. The second set of voices is more clearly from the left, arguing that the Chinese economy, and city, is neo-liberal. For them, China does not diverge widely from the Anglo-American model that, from 2008, has brought the world economy to its knees.

"

China Constructing Capitalism" takes issue with these analyses. The authors argue that it is not Western neo-liberalism that is constructing the Chinese economy, but instead that China is constructing its own version of capitalism. The two central theses of their argument are:

• economic life - neo-liberal economic life is "individualized" and "disembedded," while the China model is "relational" and "situated"
• urban change - China has created a form of 'local state capitalism' which stands in contrast to neoliberal versions of the city.

This book analyses China as a 'risk culture', examining among others Chinese firms and political ties, property development, migrant urbanisms and share trading rooms. It scrutinises the ever-present shadow of the risk-averse (yet uncertainty-creating) state. "China Constructing Capitalism" is a must-read for social scientists, policy makers and investors.

This book brings together leading figures in history, sociology, political science, feminism and critical theory to interpret, evaluate, criticize and update Weber's legacy. In a collection of specially commissioned pieces and translated articles the Weberian scholarship recognizes Max Weber as the figure central to contemporary debates on the need for societal rationality, the limits of reason and the place of culture and conduct in the supposedly post-religious age.

In Part 1, Wolfgang Mommsen, Wilhelm Hennis, Guenther Roth and Wolfgang Schluchter provide a full and varied account of the theme of rationalization in the world civilizations. In Part 2 Pierre Bourdieu and Barry Hindess critically examine Weber's social action model, and Johannes Weiss and Martin Albrow address the putative 'crisis' of Western rationality. In Part 3 Jeffrey Alexander, Ralph Schroeder, Bryan Turner, Roslyn Bologh and Sam Whimster scrutinize Weber's understanding of modernity with its characteristic plurality of 'gods and demons'; they focus on its implications for individuality and personality, the body and sexuality, feminism and aesthetic modernism. Part 4 turns to politics, law and the state in the contemporary world: Colin Gordon on liberalism, Luciano Cavalli on charismatic politics, Stephen Turner and Regis Factor on decisionism and power and Scott Lash on modernism, substantice rationality and law.

This book was first published in 1987.

This authoritative and revealing book provides the first sociological examination of postmodernism. Lash examines the differences between modernism and postmodernism, providing a clear explanation of why postmodernism is important.

First published in 1990. Routledge is an imprint of Taylor & Francis, an informa company.

The theme of reflexivity has come to be central to social analysis. In this book three prominent social thinkers discuss the implications of "reflexive modernization" for social and cultural theory today. Ulrich Beck's vision of the "risk society" has already become extraordinarily influential. Beck offers a new elaboration of his basic ideas, connecting reflexive modernization with new issues to do with the state and political organization. Giddens offers an in-depth examination of the connections between "institutional reflexivity" and the de-traditionalizing of the modern world. We are entering, he argues, a phase of the development of a global society. A "global society" is not a world society, but one with universalizing tendencies. Lash develops the theme of reflexive modernization in relation the aesthetics and the interpretation of culture. In this domain, he suggests, we need to look again at the conventional theories of postmodernism; "aesthetic modernization" has distinctive qualities that need to be uncovered and analyzed. In the concluding sections of the book, the three authors offer critical appraisals of each other's viewpoints, providing a synthetic conclusion to the work as a whole.

In this book, three social thinkers discuss the implications of reflexive modernization for social and cultural theory today. Ulrich Beck's vision of the risk society has already become influential. Beck offers a new elaboration of his basic ideas, connecting reflexive modernization with new issues to do with the state and political organization. Giddens offers an in-depth examination of the connections between institutional reflexivity and the de-traditionalizing of the modern world. We are entering, he argues, a phase of the development of a global society. A global society is not a world society, but one with universalizing tendencies. Lash develops the theme of reflexive modernization in relation to aesthetics and the interpretation of culture. In this domain, he suggests, we need to look again at the conventional theories of postmodernism; aesthetic modernization has distinctive qualities that need to be uncovered and analyzed.