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Doktorski rad Strukturna i kulturna individualizacija u hrvatskom društvu od 1999. do 2019. godine uključuje teorijsko i empirijsko istraživanje procesa individualizacije kao važne dimenzije modernizacijskih procesa i vrijednosnih promjena. Na temelju analitičkog pristupa teorijskoj građi iz korpusa klasičnih i suvremenih društvenih teorija, individualizacija je podijeljena na strukturnu i kulturnu. Strukturna individualizacija konceptualizirana je kao oslobađanje od spona društvenih struktura (institucija i uloga), a kulturna individualizacija kao porast individualističkih vrijednosnih orijentacija koje se odražavaju u opadanju kolektivizma, solidarnosti i društvene odgovornosti kao univerzalnih vrijednosnih orijentacija. Ciljevi su disertacije analizirati trendove strukturne i kulturne individualizacije; istražiti njihovu povezanost u hrvatskom društvu; te istražiti njihovu povezanost višerazinskim regresijskim modelima na uzorku odabranih europskih država. U disertaciji je testirana i potvrđena glavna hipoteza Kulturna individualizacija povezana je sa strukturnom individualizacijom. Testirane su i hipoteze o rastućem trendu strukturne i kulturne individualizacije te o povezanosti pojedinih dimenzija kulturne individualizacije kao kriterija i strukturne individualizacije kao prediktorskog sklopa varijabli. Pomoću podataka Europske studije vrijednosti iz 1999., 2008. i 2018. godine dotični su koncepti operacionalizirani te pretvoreni u indekse i skale koje su korištene u analizama. U okviru većine pokazatelja utvrđen je rastući trend strukturne individualizacije. U slučaju kulturne individualizacije nema jednoznačnog obrasca, međutim nijedan pokazatelj nije imao najveću vrijednost u posljednjoj vremenskoj točki. U hrvatskom su društvu više razine egoističnog individualizma povezane sa strukturnom individualizacijom u domenama religije, obitelji i rada. Anomijski individualizam pozitivno je povezan sa svim istraživanim domenama strukturne individualizacije, dok je ekonomski individualizam pozitivno povezan s detradicionalizacijom obitelji. Višerazinskim regresijskim analizama utvrđeno je da na stupanj kulturne individualizacije najvećim dijelom utječu pokazatelji strukturne individualizacije mikro-razine, dok većina makro-pokazatelja nije povezna s kulturnom individualizacijom. The doctoral thesis Structural and Cultural Individualization in Croatian Society Between 1999 and 2018 includes theoretical and empirical research on the process of individualization as an important dimension of modernization processes and value changes in contemporary societies. The first part of the thesis offers an overview of the most important theories on individualism and individualization, which includes the works of many authors: from Tocqueville, Simmel, Durkheim and Weber to Beck, Beck-Gernsheim, Bauman and Giddens. After a review of relevant theoretical works, the results of previous empirical research on the topic in question are presented. Among the researchers represented are Inglehart, Hofstede, Schwartz, Triandis, Halman and others. The next part concerns the conceptualization of the main phenomena. Based on an analytical approach to the corpus of classical and contemporary social theories and previous empirical research, individualization is divided into structural and cultural individualization. While structural individualization is conceptualized as liberation from the bonds of social structures, institutions and roles, cultural individualization is seen as an increase in individualistic value orientations that are reflected in the decline of collectivism, solidarity, and social responsibility as universal value orientations. The research objectives of the thesis were to analyze the trends of structural and cultural individualization in Croatian society, with reference to the European context; to investigate the connections between structural and cultural individualization in Croatian society; and to investigate the connection between structural and cultural individualization by implementing multilevel regression models in the context of selected European countries. In accordance with the stated goals, the main hypothesis Cultural individualization is correlated to structural individualization was tested and confirmed. In addition to the main hypothesis, hypotheses about the growing trend of structural and cultural individualization and auxiliary hypotheses about the connection were tested, which refer to certain dimensions of cultural individualization as a dependent variable and structural individualization as a predictor set of variables. Using the variables from the databases of the European Values Study from 1999, 2008 and 2018, the respective concepts were operationalized and converted into indices and scales that were used in correlation analyses. Within most of our indicators, a growing trend of structural individualization was established. In the case of cultural individualization, there is no unequivocal pattern, however none of the indicators had the highest value in the last wave of research. Multilevel regression analyses revealed that the degree of cultural individualization is mostly influenced by indicators of structural individualization at the micro-level, and most macroindicators are not related to cultural individualization. Significant and positive correlations between structural individualization and anomic individualism and egoistic individualism (social indifference and identity indifference) were found, while correlations between structural individualization and economic individualism were mostly negative. Individualized political participation was negatively related to cultural individualization, which indicates a positive effect of individualized civic participation on social solidarity and cohesion. The scientific contribution of this doctoral thesis is reflected in the fact that the process of individualization was approached with an innovative theoretical-conceptual framework and empirical indicators from several domains and at several levels of analysis.

Increasingly privatized auditory spaces resulting from the mutual engendering of auditory cultural practices and sound technologies that separated the sense of hearing and segmented acoustic spaces have had a muting effect on our experience of Others that has intensified since the advent of mobile listening devices. In Section 1 of the article, I outline features of the social realm of the nineteenth to twentieth centuries that made modern sound technologies possible and then features of the technological realm that have shaped today’s social realm – all with an eye toward our experience of other people. Then, in Section 2, I reach for a few phenomenological tools from the work of Jean-Paul Sartre, Emmanuel Levinas, and Don Ihde to draw out the phenomenological vectors that have taken shape within the enmeshed sociotechnological context described in Section 1. Specifically, I show how technologically mediated auditory experience has been individualized and how the use of sound technologies on the go – whether wearing earphones or in a car – has had a muting effect on our experience of others.

Since the second half of the 20th century, immigrants and refugees from numerous countries have arrived in Switzerland. With their long-term settlement, the immigrant minorities have established cultural and religious associations to maintain their cultural and religious traditions and to teach their children the faith and religious practices from the country of origin. In contrast to the first immigrant generation, the second generation has had concurrent social influences from the Swiss ordinary school system and the cultural-religious traditions of their parents. This article asks to what extent the young generations have continued the religious traditions brought by their parents and what changes have occurred in adapting religious practices, ideas and collective forms to the new socio-cultural environment. In addition, we study whether and how the second generations have striven to move away from the often-marginalised social position of their parents and engage with social recognition in Swiss society. To provide answers to these pertinent questions, the article will draw on the examples of first and second-generation Muslims and Buddhists in Switzerland and refer to the theoretical model designed by the American scholars Fred Kniss and Paul Numrich. The article argues that not only outward changes of religiosity are observable among second-generation youths, but also that despite an intensified degree of individualisation, some of their newly founded youth associations strive for civic participation and social recognition in the public arena of Swiss civil society., + ID der Publikation: unilu_49705 + Sprache: Englisch + Letzte Aktualisierung: 2020-10-26 16:40:15

This article considers the analytical potential of a concept of care that foregrounds human interdependencies, relational ties and the needs of others as the basis for action in analysing work, such as creative work, which is neither directly nor obviously associated with care provision. Work in the creative industries has recently become a central concern in sociology. Much of this scholarship reproduces or extends the idea of creative work as a paradigm of individualized work in contemporary societies that is characterized by high levels of worker autonomy, passion, self-expression and self-enterprise. This article challenges such theorizations by calling attention to the role of caring in creative work, understood both as an ontological phenomenon and as a relational practice of sustaining and repairing the world. Drawing on a qualitative study of socially engaged art in South-East Europe, I argue that creative work manifests itself as a labour of care and compassion.

This article aims to demonstrate how neoliberal individualist discourse is represented in compulsory Career Planning Courses added to the curriculum of every department in Turkish universities. For this purpose, the course contents are subjected to critical discourse analysis. As a result of the analysis, it was observed that generating career goals, self-development, selfinvestment, designing oneself as an enterprise, being employed, and being preferred in the market are turned into individual tasks. When reaching career goals is turned into a matter of individual success, unemployment or failure can also be explained through individual deficiencies, instead of individuals’ socioeconomic backgrounds. This also serves to hide the structural problems embedded in neoliberalism. This process, called the institutionalization of individualization, individualizes both existing inequalities and market-based risks.

The aim of this article is to show how young people in Italy deal with the structural injunction to become individuals. While there is a substantial number of works on how institutions converge in promoting individualization and an ‘entrepreneurial self’, in this article we investigate how young people give shape and meaning to social relations in the framework of the injunction to become autonomous entrepreneurs of themselves. The research presented here was conducted in Milan, from 2017 to 2019. We carried out 40 in-depth interviews with young people in order to explore (1) how individualization as a structural historical process becomes an ongoing accomplishment, a part of the ‘common sense’ that people use to interpret their everyday experience; and (2) the extent to which individualization and individualism intertwine and conflict with each other.

This paper aims to look at changes in work values among the Swedish population and whether it relates to an ongoing individualization process in the work sphere. Using quantitative data from the International Social Survey Programme, the study investigates the changing of work values between the years of 1997 and 2015 using an age cohort study. Ronald Inglehart’s theory of Postmaterialism is used to analyze the results of the analysis. The theory states that people’s values are shaped by their environment growing up and change relatively little thereafter. If the social context is shaped by scarcity, people tend to prioritize more material or external values, such as economic and physical safety. If the environment is prosperous and the material needs are fulfilled, the theory states that people rather tend to prioritize postmaterial or internal values, such as self-fulfillment and self-actualization. Regarding the work sphere, external values refer to people prioritizing job and income safety while the internal values emphasize autonomy and personal development. The findings show that younger generations in Sweden tend to prioritize more external work values in relation to older generations. It also shows that this change in values is due to a generational shift rather than people becoming more postmaterialist as they age. We argue that this has to do with younger generations growing up in an unsecure personal environment during the 1990’s while the global economic crisis resulted in the labor market becoming more individualized, leaving individuals in unsecure employment and higher competition due to a widespread education development.

Almost everyone has some experience of seeing fictional couples in visual entertainment media. A large body of research has investigated the relationship depictions and their effects on how people perceive their own relationships. These studies have clearly shown that relationship representations in movies or TV series have an impact on the way we perceive our own relationships and are regulated by our exposure to them. However, these studies have primarily focused on the romanticised representations found in romantic comedies, or children's movies. These studies have criticised these depictions as problematic and unrealistic. The statistics and selection of popular streaming services, like Netflix and HBO Max, does however reveal that these genres are not the ones that account for the most exposure. Despite this, less research has been done in genres like drama series that account for more exposure–and may render relationships in a more realistic light. The purpose of this study was therefore to describe how adult romantic relationships that subscribe to mono-normative ideals are portrayed in contemporary western drama series. Drawing on a theoretical framework of relationship theories in late modernity by authors like Beck and Beck-Gernsheim, Bauman and Illouz, the study analysed 3 seasons from each of 5 popular drama series. The findings show that relationships are depicted as a constant struggle between increasing relationship stability (through recognition) and decreasing stability through risk mentality, individualization and liquid love. In these shows, relationships are defined through the severity of problems they face, where the forces pulling couples apart simultaneously make out their foundation. The findings suggest that relationships representations in drama series are comparatively more realistic than their romanticised counterpart but no less problematic.

Goethe in drama Faust. Opredelitev modernega Fausta, njegovih lastnosti in vpliv na tehnologijo, tehnološki razvoj in ekologijo. Individualizacija kot glavna lastnost modernega človeka. Ekologija, odnosi med živimi organizmi in okoljem ter onesnaževanje. Sodobni izzivi ekologije in tehnologije, predlogi, rešitve. Goethe and the play Faust. Characterization of the modern Faust and his influence on technology, technological development and ecology. Individualization as the main characteristic of the modern man. Ecology, relationships between living organisms and the environment, pollution. Contemporary challenges of ecology, technology, suggestions and solutions.

En los últimos años en los países occidentales, también en España, se está produciendo un proceso de individualización, constatado en múltiples dimensiones, también en el seno de las familias. Progresivamente, los hogares están reduciendo los miembros, apareciendo nuevas tipologías familiares hasta hace muy poco marginales y poco consideradas. La aparición de forma mayoritaria de los hijos únicos está cambiando dinámicas sociales y quizás también estructuras. Para la realización de la investigación se presentan datos cuantitativos oficiales y también se realizan diferentes entrevistas a personas conocedoras de la temática. La opción de muchos padres por tener solamente un hijo está lejos de comportamientos egoístas y narcisistas, al contrario, responde a las necesidades impuestas por la posmodernidad. Pueden ofrecer a sus hijos más y mejores posibilidades de formación para adaptarse a una sociedad futura compleja y cambiante. In recent years, a process of individualization has been occurring in Western countries, including Spain, and its effects can be seen in many aspects, as well as in the heart of the family. Progressively, the number of children in a household is being reduced, giving way to new familial typologies, which not long ago were marginal and rarely taken into account. The emergence of an only-child majority is changing social dynamics and possibly its structure. For the completion of the investigation, official quantitative data is presented and experts on the topic are interviewed. The choice of many parents to have an only child is far from being considered selfish and narcissistic behavior. On the contrary, it answers the needs imposed on by the postmodern era. They can offer their children a wider range and a better selection of formation possibilities to be able to adapt better to a future society which is complex and changing.

The transformation of the institutions of marriage, family and parenthood in recent decades in the context of rapid social, economic, cultural and technological innovations worldwide encourages theorists to look for explanations of the nature and direction of the processes that are taking place. American sociologists of the family Stan Knapp and Greg Wurm present a rather promising systematization of the theoretical approaches to changes in the institution of the family. The criteria of approaches according to the authors’ typology: relationality – vertical / horizontal, and dimensionality – single / multidimensional.This article’s purpose is to reflect on this typology so that Russian researchers go beyond theorizing in the framework of “opposing paradigms of crisis – modernization of the institution of family” disputes, which are more ideological than scientific.The institutional approach is widely represented in the works of classics of foreign and Russian sociology of the family. The classic institutional approach is expanded upon by the works of representatives of the new institutional approach. In the approach of deinstitutionalization, the main emphasis is placed on increasing individual needs, with “family” being a “pure relationship”. The diversification approach, which was mentioned among others by the author of this very article in the mid-1990’s, seems to be the most constructive from an empirical point of view. The article shows the diversification of the family institution, the spread of new family structures in many countries with references to empirical studies and statistical sources. Knapp and Wurm, the authors of the presented typology, consider the approach of institutional logic in relation to the family to be promising. The main problems of its application are discussed in article.The application of the classical theory of family development, as it was formulated in the 20th century when normative family paths were dominant, is also problematized, together with the lack of Russian longitudinal studies and works that describe modern family life paths.What western sociologists agree on, and what the analysis of Russian studies confirms, are the differences in the models of organizing private life in different social groups, at least among educated and uneducated citizens. Analysis of trends in the prevalence of alternative forms of family life in different social groups allows us to assess the nature of changes in the institutions of marriage and family, either as evolutionary or transformational.

This conversation by social philosopher Theodor Adorno, a representative of the critical theory of society, with Hellmut Becker, a political publicist and theorist of education, took place in 1966 and was published in the collection of Theodor Adorno`s philosophical and educational works Upbringing to responsibility. By this conversation Adorno and Becker critically examined the many aspects of the then West German education, which they believed did not fulfill their main task – it did not encourage the representatives of West German youth to become socially active people. According to Adorno and Becker, then education did not upbringing them as members of a democratic society, as people who must independently apply their own minds in a society whose democratic changes must be completely unchanged. Reflecting on the goal of proper education, these German intellectuals have defined the essence of democracy as the embodiment of such political governance, which requires the active use of intelligence by any member of society. Thus, the consciousness of an individual, activated by the educational effect of education on himself, education, which understands the correct purpose of its work, can withstand the influence on itself of the social ideology of a conformist society, the reality of which has distinct signs of cultural stagnation. Adorno and Becker agreed to call such man as responsibility man. However, in their opinion, education that holds on the traditional principles of upbringing leads to the formation of such a rational adaptation of man to the social world, which only increases the extent of its conformism. They also called the consequence of the influence of this social ideology on the human consciousness of her inability to hold on to the experience has gained in the society that makes a person a thing. Therefore, these German intellectuals drew attention to the phenomenon of primary and preschool education of the child, also noted the peculiarities of the period of puberty, suggesting that they be understood as possible factors for the successful overcoming of traditional upbringing. According to Adorno and Becker, by making to updated upbringing, the new education must effectively apply in its process the spontaneity of personal thinking of man. At the same time this unity of education and education effectively enabling the process of individualization of a man and will destroy the ideological tendency to preserve the principle of anti-individualism in the upbringing. This will happen due to the active participation of the new individuum, a person who is able to consciously resist any ideological influences on the collective consciousness of society.

Leaving the traditional role leads to building a new identity of women’s based on the choices made for their personal lives. However, it connects with the experience of traps and limitations. These include, among others, overlapping roles, changing in meaning of marriage, the labour market and the conflict between roles. Changes do not lead to replacing one model with another, they introduce diversity. It brings them as Ulrich Beck says „an unfinished process of individualization of women”, or according to Kathleen Gerson „an unfinished revolution of a new generation to shaping family, work, gender”, but also the preferences of women themselves as Catherine Hakim notes. Wychodzenie kobiet z tradycyjnej roli prowadzi do budowania nowej tożsamości, opartej na wyborach dotyczących życia prywatnego i zawodowego. Łączy się jednak z doświadczaniem pułapek i ograniczeń. Do nich należy między innymi nakładanie się ról, zmiana znaczenia małżeństwa, rynek pracy, konflikt między rolami. Zmiany nie prowadzą do zastąpienia jednego modelu innym, lecz wprowadzają różnorodność. Przynosi je, jak mówi Ulrich Beck – „niedokoń­czony proces indywidualizacji kobiet”, czy zdaniem Kathleen Gerson – „niedokończona rewolucja nowego pokolenia w zakresie kształtowania rodziny, pracy, płci”. ale też preferencje samych kobiet, na co zwraca uwagę Catherine Hakim.

The article is devoted to the concept of social inequality of the British sociologist Zygmunt Bauman (1925–2017). The transformation of the views of the sociologist into the problem of social inequality is traced. The article also analyzes the influence of Z. Bauman’s work on modern sociological theory, and identifies a range of basic topics and questions. Based on the biographical and methodological criteria in the work of Z. Bauman, several periods are singled out.The Warsaw period (Poland) is characterized by the influence of Marxism and consideration of social inequality through a class approach. Publications published in Polish did not arouse the interest of the sociological community, but served as a starting point in the work of Z. Bauman. In the Leeds period (Great Britain), the British sociologist significantly reconsiders the methodological foundations of his theory. The key concepts of the second period are «“fluid” modernity», “access”, “consumption”. The notions of “class” and “labour” are replaced by “new poor” existing in unstable communities and forced to construct their own identity through consumption. The important component of this transformation is the process of individualization. Access to displacement, production of culture, information, lack of property as an aggravating factor is distinguished by modern elites.Later, the author actively uses the concept of “postmodern”, and also refers to such categories as “narrative”, “reflexivity” and “identity”. From the objective characteristics of social position, the author turns to an analysis of the perception of the situation in social relations by the subjects of social relations. To describe this subjective assessment Z. Bauman introduces the concepts of “told lives” and “lived stories”. Social inequality is maintained, constructed and reproduced through a set of attitudes prevalent in modern societies. The information revolution does not improve the situation of the poor, but leads to further deterioration of the situation, deepening inequality and exclusion. Nevertheless, “fatality on freedom” allows, according to Z. Bauman, to argue that social inequality is not the only possible fate of mankind.

Individualization is the process of distancing and relief an individual from any form of collectivities: collective consciousness, traditions, traditional group membership — and obtaining own, specific, only inherent characteristics by individual. Individualization as a historical and sociological category has various forms of its manifestation. One of the aspects of the individualization process is the detraditionalization of life spheres and the emergence of new “spaces of freedom”, which give rise to new challenges for society and for the individual. The such a challenge for society is the drop of the social institutions importance as traditional guidelines for “life strategies and life situations”. There are so — called “phantom institutions” that keep their external form but stop performing their tasks and change their meaning.The individualization process has affected all spheres of society, including the public sphere. In the sociological tradition, the theme of change and decline of the public sphere is devoted to the work of J. Dewey, J. Habermas, H. Arendt, R. Sennett, W. Lippmann, etc. Researchers say about the public sphere crisis in modern Western society. It is associated with the fusion of public and private life, the consideration of the public sphere through personal interests and its description in the categories of intimacy. People treat to public affairs too personally, which can be properly managed only with the impersonal, in terms of personal feelings. Society becomes important for the individual as a psychological system.The purpose of this paper is to show the fall of the public sphere as a reflection of the individualization process. If initially the public space was formed under the impact of mass media, political and legal systems and state systems, in the XXI century the public sphere becomes a space of expression of individual freedom and independence through the blogosphere, video portals and social networks. It is necessary to revise the concept of the public sphere because of the global communication networks development and the development of digital technologies.

In this study, situated in urban Stockholm, communal housing stands out as highly individualized. The residents positively appraise their way of living, not primarily for values related to collective solidarity, but for enabling autonomy, privacy and easy exits. Rather than theorizing this as a contradiction, communal housing is framed as a case of individualized collectivism, a belonging structure that is evaluated for fostering interpersonal relations with a high degree of independency. The article discusses the notion of Swedish state individualism as an explanatory backdrop and argues that it is the existence of a collective frame – in the shape of a historically embedded welfare program and an everyday housing platform – that enables the residents to sustain their individualized lives. Through an analysis of the residents’ negotiations around self and solidarity, autonomy and dependency, communal housing unfolds as an everyday response to a widespread tension between individualized societies and people’s search for community.

Resumen Inscribiéndose en el debate sobre el devenir de la religión en una era secular, este artículo de investigación analiza las expresiones de religiosidad presentes en lenguajes comúnmente considerados seculares. Para esto, se recurre a una metodología cualitativa centrada en entrevistas no estructuradas, abiertas y en profundidad, realizadas en un conjunto de estudiantes universitarios. Los resultados muestran que, para los entrevistados, lo más importante en sus vidas es su familia y sus metas, dos conceptos relacionados con valores últimos que constituyen una religiosidad implícita propia de la modernidad. Se concluye que esta religiosidad se manifiesta a través de la sacralidad del yo y la trascendencia mediante el progreso, nociones que deben ser comprendidas en el marco de procesos generales como la desinstitucionalización, la individualización y la modernización reflexiva. Abstract Focusing on the debate regarding the transformations and the future of religion in a "secular age", this research article analyzes expressions of religiosity in the languages conventionally considered to be secular. The investigation followed a qualitative methodology focused on unstructured, open and in-depth interviews carried out with a group of students. The results show that, according to the interviews, the most important things in life are "family" and their "own goals", two concepts that are related to ultímate values which compose an implicit religiosity in late modernity. It is concluded that this religiosity is manifested through the sacredness of the self and the transcendence of progress, notions that must be understood within the framework of general, late-modern processes, such as deinstitutionalization, individualization and reflexive modernization. Resumo Inserida no debate sobre o futuro da religião em uma "era secular", esta pesquisa analisa as expressões da religiosidade presentes em linguagens comumente consideradas seculares. Para isso, utiliza-se uma metodologia qualitativa com foco em entrevistas não estruturadas, abertas e em profundidade. Os resultados mostram que, para os entrevistados, o mais importante em suas vidas é sua "família" e seus "objetivos", dois conceitos relacionados a valores últimos que constituem uma religiosidade implícita típica da modernidade. Conclui-se que essa religiosidade se manifesta por meio da sacralidade de si e da transcendência por meio do progresso, noções que devem ser compreendidas no marco de processos gerais como a desinstitucionalização, a individualização e a modernização reflexiva.

There has been a recent increase in the popularity of humanist (individualized and mostly secular) marriage ceremonies in Poland. The propagators of humanist weddings consider these rites of passage as an alternative to both civil ceremonies, which are seen as “bland” and “template,” and also to their religious, especially Catholic, counterparts. The conducted research reveals the various motivations of people who decide on a humanist marriage ceremony. In addition to “nonreligious” or “antireligious” motivation, the analysis also pinpoints “anti-institutional,” “individualistic,” and “practical” motives. The paper analyzes these various motivations. It additionally addresses the issue of the individualization of humanist weddings and the limits of this process. By drawing upon Neil Gross’s distinction between regulative and meaning-constitutive traditions, I argue that while humanist ceremonies are a sign of the undermining of the regulative traditions and their power, couples still deploy meaning-constitutive traditions to anchor their ceremonies.

The term cosmopolitanism both expresses an attitude towards our present time and provides certain keys to analyse it. This article aims to better understand the revival of cosmopolitanism since the end of the twentieth century by confronting conceptual developments in the social and political theory of modernity with the historical experiences of interpreting and institutionalizing modernity. At the heart of the matter are views about the prevailing social bonds between human beings and their implication for building and maintaining political institutions. The common view of modernity as marked by trends towards individualization and instrumental rationalization is redefined as one interpretation of modernity among others; and the current situation is regarded as a struggle over world-interpretations rather the imposition of linear trends towards globalization and individualization, a view that was dominant at the same time as cosmopolitan thinking revived. El terme cosmopolitisme expressa una actitud cap a la nostra època actual i, alhora, proporciona certes claus per analitzar-la. Aquest article pretén comprendre millor el ressorgiment del cosmopolitisme des de finals del segle xx mitjançant la confrontació dels desenvolupaments conceptuals de la teoria política i social de la modernitat amb les experiències històriques d'interpretació i institucionalització de la modernitat. Al centre de la qüestió es troben els punts de vista sobre els vincles socials que prevalen entre els éssers humans i les implicacions que aquests tenen per a la construcció i el sosteniment de les institucions polítiques. La idea comuna de la modernitat marcada per les tendències cap a la individualització i la racionalització instrumental es redefineix com una interpretació de la modernitat entre d'altres, i la situació actual es considera més com una lluita entorn de les interpretacions mundials que no pas com la imposició de tendències lineals cap a la globalització i la individualització, la perspectiva dominant en el moment del ressorgiment del pensament cosmopolita. El término cosmopolitismo expresa una actitud hacia nuestra época actual y, al mismo tiempo, proporciona ciertas claves para analizarla. Este artículo pretende comprender mejor el resurgimiento del cosmopolitismo desde finales del siglo xx mediante la confrontación de los desarrollos conceptuales de la teoría política y social de la modernidad con las experiencias históricas de interpretación e institucionalización de la modernidad. En el centro de la cuestión se hallan los puntos de vista sobre los vínculos sociales que prevalecen entre los seres humanos y las implicaciones que estos tienen para la construcción y el sostén de las instituciones políticas. La idea común de la modernidad marcada por las tendencias hacia la individualización y la racionalización instrumental se redefine como una interpretación de la modernidad entre otras, y se considera la situación actual más como una lucha en torno a las interpretaciones mundiales que como la imposición de tendencias lineales hacia la globalización y la individualización, la perspectiva dominante en el momento del resurgir del pensamiento cosmopolita.

Being an adolescent today is about being in the transition between childhood and adulthood and living in a society that is characterized by individuality. The opportunities to shape one's own life in today's society have increased compared to the past when there are more choices around work and education. As the COVID-19 pandemic spread around the world, our everyday lives changed drastically in different ways, high school students' studies switched to distance and traditional student celebrations were cancelled, an important milestone in young people's lives on their way to the adult world. The purpose of this study is to develop in-depth knowledge of how the young people who graduated in 2020 feel that the COVID-19 pandemic has affected and/or changed their vision and thoughts about their future. In this study, a qualitative method with elements of discourse analysis has been used where the empirical material was collected through semi-structured interviews. The study involved eight young people, including four boys and four girls. To analyze the empirical, discourse theory and theories of individualization were used. The results showed that young people's faith in the future as a whole has not been affected by the COVID-19 pandemic but is strongly influenced by individualization and the power to shape their own lives. The results also showed differences between the sexes in how formulated the future plans were and to varying degrees. Att vara ungdom idag handlar om att befinna sig i övergången mellan barndom och vuxenliv och att leva i ett samhälle som präglas av individualitet. Möjligheterna att forma sitt eget liv i dagens samhälle har ökat jämfört med förr i tiden då det finns fler valmöjligheter kring arbete och utbildning. När covid-19 pandemin spreds över världen förändrades vår vardag drastiskt på olika sätt, gymnasieungdomars studier övergick till distans och det traditionella studentfirandet ställdes in, en viktig milstolpe i ungdomarnas liv på väg mot vuxenvärlden. Syftet med denna studie är att utveckla fördjupade kunskaper om hur de ungdomar som tog studenten under 2020 upplever att covid-19 pandemin påverkat och/eller förändrat deras syn och tankar kring deras framtid. I denna studie har en kvalitativ metod med inslag av diskursanalys använts där det empiriska materialet inhämtats genom semistrukturerade intervjuer. I studien deltog åtta ungdomar varav fyra killar och fyra tjejer. För att analysera empirin användes diskursteori och teorier om individualisering. Resultatet visade att ungdomarnas framtidstro i sin helhet inte påverkats av covid-19 pandemin utan är starkt präglat av individualiseringen och makten att forma sitt eget liv. Resultatet visade även på skillnader mellan könen kring hur formulerade framtidsplanerna var och i olika utsträckning.