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In this essay I examine a variety of approaches to the contemporary postmodern self. I argue that this diverse literature may be analytically distinguished along two general lines. The first concerns institutional or structural claims regarding what a self “is” or “is not.” The second focuses instead on what a self “does” or “does not do.” I conclude by recommending a more comprehensive approach that takes into account the salience of both of these analytical dimensions in the contemporary debates over the postmodern self.

Drawing from two years of multi-sited fieldwork about international backpacking in Central America, I make important connections between the backpacking escape motive, the backpacker hostel, and tourism. I explain how backpackers experience the hostel as their “home base” and “home away from home” to escape into local cultures and natural environments that exist outside of it and an international community of travelers that convenes inside of it. I refer to theories on modern tourism, the backpacking escape motive, and the concept of community. I also theorize how the global spread of modern amenities and tourism shapes backpackers' escape experiences.

The accounts of moral reform that nineteenth-century convicts offered the officials in charge were frequently characterized by such uniformity that it caused Dickens to mistrust their sincerity and to brand them scornfully as “pattern penitence.” Unlike Dickens, however, prison officials were more willing to credit the questionable authenticity of “patterned” repentance. The paper argues that rather than an effect of personal gullibility, reformers’ attitudes can be seen as an outcome of specific interpretative strategies which, in turn, constituted a response to several institutional challenges facing the nineteenth-century Penitentiary.

Antonioni, Berger, Magritte and Sontag, with their respective challenges to our perceptions of what is real and unreal, set the scene for a discussion of the tension between current policies and norms in higher education systems and the increasingly important need to introduce true interdisciplinarity in university programmes – specifically, here, with regard to the role of the humanities in business-related courses. It is argued that uncertainty and imperfection are key signposts to creativity and innovation. Uncertainty demands the constant search for possibility; imperfection provides the constant opportunity to improve and is therefore the inspiration for innovation. In an exploration focussing principally on the various potentialities of the study of literature, it is suggested that many initiatives to introduce the arts into non-humanities programmes have a common and significant limitation in that they are defined by a specific purpose – by an understandable and, in our current higher education environments, an inevitable need to specify what ‘impact’ the intervention will have on the skills and employability of the student. However, something much more radical is needed if what George Eliot called the ‘vital connections of knowledge’ are to be truly made, and the radical adjustment required runs directly counter to a culture that is dominated by the compulsion to demonstrate impact, set measurable targets and prioritize practical application.

Max Weber called the maxim “Time is Money” the surest, simplest expression of the spirit of capitalism. Coined in 1748 by Benjamin Franklin, this modern proverb now has a life of its own. In this paper, I examine the worldwide diffusion and sociocultural history of this paradigmatic expression. The intent is to explore the ways in which ideas of time and money appear in sedimented form in popular sayings.

My approach is sociological in orientation and multidisciplinary in method. Drawing upon the works of Max Weber, Antonio Gramsci, Wolfgang Mieder, and Dean Wolfe Manders, I explore the global spread of Ben Franklin’s famed adage in three ways: (1) via evidence from the field of “paremiology” – that is, the study of proverbs; (2) via online searches for the phrase “Time is Money” in 30-plus languages; and (3) via evidence from sociological and historical research.

The conviction that “Time is Money” has won global assent on an ever-expanding basis for more than 250 years now. In recent years, this phrase has reverberated to the far corners of the world in literally dozens of languages – above all, in the languages of Eastern Europe and East Asia.

Methodologically, this study unites several different ways of exploring the globalization of the capitalist spirit. The main substantive implication is that, as capitalism goes global, so too does the capitalist spirit. Evidence from popular sayings gives us a new foothold for insight into questions of this kind.