By Louis Albrechts, Mandelbaum Seymour
The community Society appears to be like the demanding situations that the hot paradigm of the community Society creates city and nearby making plans. Chapters grouped into 5 subject matters speak about theoretical and sensible views at the modern association of social, monetary, cultural, political and actual spaces.The first part seems to be at versions of the community Society. the second one seems on the effect of actual networks akin to shipping. The 3rd discusses demanding situations for Planners raised via society's elevated reliance on new know-how. The fourth examines neighborhood networks together with neighborhood networks and the probabilities of developing neighborhood networks for catastrophe restoration. the ultimate half compares spatial and coverage networks and appears on the associations involved.This e-book is key studying for graduate point classes in city stories, urban and local making plans, and concrete layout. With its transparent constitution - unitary sections yet a range of views - the booklet can be utilized simply in classes such asPlanning thought, city Infrastructure and Public coverage.
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The community Society seems the demanding situations that the hot paradigm of the community Society creates city and neighborhood making plans. Chapters grouped into 5 subject matters speak about theoretical and functional views at the modern association of social, financial, cultural, political and actual areas. the 1st part appears at types of the community Society.
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Extra resources for Network Society: A New Context for Planning
This is reminiscent of David Harvey’s (1989) description but goes beyond it in documenting the emergence of flexible organizational forms that can change strategies with sudden shifts in global markets (Castells 1996: 439). It is within this Net of flows – and confronted by it – that the Self asserts its independence by its identification with primary identities. Hand in hand with globalization we see the construction of meaning on the basis of cultural and social attributes. Castells (1997: 8) categorizes these into three distinct identities that play different roles and are identified with different social associations.
Such scholarly integrity is laudable but the Frankfurt School or Habermas do not make the kind of “concrete” proposals that Castells’ worries are impossible to make in general terms. Habermas’ normative claim is as general as Castells’ positive one and, like the Net and Self, his constructs – or more generally those of the Frankfurt School – pervade the UK, the US, Brazil, and Spain. 10 We know, from Habermas, that communicative action counters the tension between system and lifeworld. Its success is measured by its ability to further the reproduction of the lifeworld so as to overcome the colonization of the lifeworld by the system.
In the hands of the capitalist nation-state, the symbols and traditions become strategic tools to buttress the very idea of the nation-state. In this reduction, a value such as loyalty, which is otherwise linked with honor and dignity, becomes the worst form of nationalism. Religion – once thought of as the Protestant ethic that accompanies capitalism – can just as easily become an intolerant fundamentalism. ” When the lifeworld is colonized by the system, the concern is the withdrawal of legitimation to the nation-state and the identity problems for the collective or the individuals.