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It involved control over nature, hierarchical bureaucracy, rules and regulations, control and categorisation — all of which attempted to remove gradually personal insecurities, making the chaotic aspects of human life appear well-ordered and familiar. Bauman in Later in a number of books Bauman began to develop the position that such order-making never manages to achieve the desired results.
When life becomes organised into familiar and manageable categories, he argued, there are always social groups who cannot be administered, who cannot be separated out and controlled. In his book Modernity and Ambivalence Bauman began to theorise about such indeterminate persons in terms of an allegorical figure he called, 'the stranger.
In Modernity and Ambivalence Bauman attempted to give an account of the different approaches modern society adopts toward the stranger.
He argued that, on the one hand, in a consumer-oriented economy the strange and the unfamiliar is always enticing; in different styles of food, different fashions and in tourism it is possible to experience the allure of what is unfamiliar. Yet this strange-ness also has a more negative side.
The stranger, because he cannot be controlled or ordered, is always the object of fear; he is the potential mugger, the person outside of society's borders who is a constant threat. Bauman's most famous book, Modernity and the Holocaust, is an attempt to give a full account of the dangers of those kinds of fears.
Drawing upon Hannah Arendt and Theodor Adorno 's books on totalitarianism and the Enlightenment, Bauman developed the argument that the Holocaust should not simply be considered to be an event in Jewish history, nor a regression to pre-modern barbarism.
Rather, he argued, the Holocaust should be seen as deeply connected to modernity and its order-making efforts. Procedural rationality, the division of labour into smaller and smaller tasks, the taxonomic categorisation of different species, and the tendency to view obedience to rules as morally good, all played their role in the Holocaust coming to pass.
He argued that for this reason modern societies have not fully grasped the lessons of the Holocaust; it tends to be viewed—to use Bauman's metaphor—like a picture hanging on the wall, offering few lessons.
In Bauman's analysis the Jews became 'strangers' par excellence in Europe.
Bauman, like the philosopher Giorgio Agamben , contended that the same processes of exclusion that were at work in the Holocaust could, and to an extent do, still come into play today.
Postmodernity and consumerism[ edit ] In the mid-to-late s, Bauman began to explore postmodernity and consumerism. It had changed from a society of producers into a society of consumers. According to Bauman, this change reversed Freud's "modern" tradeoff—i.
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