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Gunther Anders in the 20th century and Hartmut Rosa in the 21st have argued that the technics of organization – that is, its physical and social technologies, have from acceleration become so uncontrollable and unpredictable that circumstances actually outstrip awareness to the degree that intentional “organizing” is more a fable than a reality, as stated in the quote from Rosa that forms the title of this article.

In this article, two critical theorists are examined who have fundamentally rejected the “control” thesis that dominates organization theory. It is a thesis that assumes that organizational change ought to be goal-directed, leadership driven and make use of soft and hard technologies to achieve defined objectives.

The prevailing “idea” of organizing has become illusionary. The technics of accelerationism have overpowered it. Not “organizing” but “ethic-sizing” is what remains as the: “What is to be done.”

The tradition of Gunther Anders and Hartmut Rosa (second and third generation Frankfurter School) and the implications of their work for our assumptions about the relations between technology, control and organization is for a first time evidenced in this article.

This paper reviews and assesses the aim, substance, and impact of Simon Susen’s book, “The Postmodern Turn” in the Social Sciences.

The review follows the structure of Susen’s book, by description and by evaluation.

Susen’s book encompasses a very large volume of literature of the self-defined “postmodern,” then concludes that the covered material has contributed little that is new to the social sciences.

The review has not been previously published, does not replicate any prior assessment known to the author.

Michael Brown argues that what unites the human and social sciences is their evolving character, made explicit in the concepts of “reflexivity,” “course of activity,” and “theorizing.” Once the social sciences are taken as a whole, the notion of “sociality” will allow to grasp society as ever changing, as a becoming. I shall examine the notion of sociality in the literary criticism of Lukács, Goldmann, and Adorno, three authors who consider the essay as the adequate open form of critique in times of rapid social change. Originally adopted by the young Lukács, the essay tended to be abandoned by him when elaborating the concept of critical or socialist realism as a repository of timeless cultural values. In his studies in the European realist or the soviet novel, for example, on Balzac, Stendhal, Thomas Mann, or Solzhenitsyn, the dialectical concept of social totality becomes a sum of orientations, presenting the individual writer with the moral task to choose “progress” and discard “negativity.” The social is thus narrowed to individual choice. Different from Lukács, Goldmann's literary theory defines cultural production as a matter of the social group, the transindividual subject. Goldmann was deeply marked by Lukács's early writings from which he gained notably the notion of tragedy and the concept of maximum possible consciousness—the world vision of a social group which structures the work of a writer. Cultural creation is resistance to capitalist society, as evident in the literature of absence, Malraux's novels, and the nouveau roman. In the writings of Adorno the social is lodged within the avant-garde, provided that one takes its means and procedures literally, e.g., the writings of Kafka. By formal innovation—among others the adoption of the essay, the small form, the fragment—art exercises criticism of the ongoing rationalization process and preserves the possibility of change (p. 319).

This chapter explores to what extent the Quantified Self, and in general the self-tracking culture, could be considered as a ‘technology of the self’: hermeneutical apparatuses generating new processes of subjectivation. Quantified Self, described by Wolf as a ‘self-consciousness through numbers’ (Wolf, 2010), refers both to the cultural phenomenon of self-tracking with devices and to a community of creators and users of self-tracking technologies. In this context, the author considers mainly the first aspect of this phenomenon and examines how its uses are diffused throughout the social mainstream. The author begins with the author’s own personal experience using self-tracking devices, then the author considers the phenomenon of self-tracking in relation to its historical context described by Floridi as the era of the ‘4^th Revolution’ (Floridi, 2014). The second part of the chapter deals with the theoretical framework. The author discusses the Quantified Self from the perspective of the Material Engagement Theory (Malafouris, 2013) in order to outline the genealogical and anthropological perspectives of the relationship between man and technology. The author concludes that man and technology have always had a biunivocal relation; man shapes technologies that shape man, both materially and cognitively. In the final part of the essay and through the lens of Foucault’s and Agamben’s theories, the author discusses the Quantified Self as a ‘technology of self’ to underline the ambiguous nature of the phenomenon and its social and biopolitical implication in the age of transparency (Han, 2015) and surveillance capitalism (Zuboff, 2019).

In online digital spaces, the public/private distinction is challenged in many different ways. The purpose of this paper is to show that the normative order of the internet is a suitable lens through which the complex relationship of private and public norms and their impact on communication spheres and today’s and tomorrow’s dynamic public can be understood.

Habermas’ conception of the public sphere provides us with the ideal starting point for our normative analysis of German court cases concerning the application of public law in privately-owned online communication spaces. The normative analysis allows us to pose an important theoretical question regarding the necessity and circumstances of a codification of a (private) online order.

This research paper shows that a reconsideration of the Kantian theory enables the transcendental constitution of normativity – and of new publics, is necessary because normativity that learns from its environment can no longer be described by referring to traditional categories of, and criteria for, subjectivity. The research paper shows that the normative order of the internet is based on and produces a liquefied system characterized by self-learning normativity.

This paper offers a unique perspective on the norm building process in privately-owned online communication spaces and poses an important theoretical question that helps to better understand the emerging normative orders, the shift in our view on “publics” and offers a useful analytical tool for a better explain, predict and legitimize the creation of new order-internal norms.

The paper positions social and technological innovation as pivotal counterforces to conservative resistance against change, particularly in light of the recurrent economic and technological upheavals characterizing the present shape of capitalism.

The research adopts a qualitative methodology, rooted in a comparative case study approach, offering a critical retrospective analysis of societal disruptions and transformations. Central to this methodological framework is the construct of sensemaking, which is characterized as the process by which collective entities retrospectively develop plausible narratives that rationalize their experiences. The approach is informed by the dynamics of socio-ecological systems, which are understood to undergo cyclical phases of growth, stabilization, collapse, and regeneration.

The study shows evidence that resilience and adaptability are more authentically gauged by socio-technological responses to cyclical disruptions and recoveries. It delineates sensemaking as a crucial socioecological mechanism through which elicitation emerges and societies and organizations navigate these cycles, forging shared narratives from collective experiences that are driven by plausibility rather than mere accuracy.

The research calls for the development of policies that synthesize disruptive innovations with strategies for social cohesion. Such policies must ensure the protection of the socioeconomic texture from implicit structural precariousness arising from innovation. The ability to integrate and institutionalize change is emphasized as crucial, demanding a synergy between innovative creativity, new normative frameworks, and the preservation of fundamental societal values.

The paper challenges reductionist technological interpretations of societal changes, advocating for a holistic perspective that accounts for the redistributive and elicitation roles as vital to the evolution of socio-economic systems. The value of this research lies in its comprehensive framing of these transformations, underscoring the importance of a multi-faceted understanding in the effective management of socioeconomic change.

This research is located at the intersection of communication, memetics, and the study of the imaginary. As a presupposition, we put forward the existence of a communicational imaginary, in which the contemporary person functions through their competencies in social networks, by meeting the demands of the public and the private, managing the obsessiveness of the sharing of intimacy and the exorbitant number of images. Considering memes as a significant aspect of this communicational imaginary, we seek to understand the dynamics and path of memes in the midst of this plethora of images. From the concept of iconophagy, we deal with the exacerbated multiplication of the images and the path of memes starting from a marginalized environment until it is integrated into social roles and a rational level of thought. Thus, it is the general objective of this research to understand the dynamics and the path of memes amidst the plethora of images in the context of communicational imagery and to investigate the multiplication of memes as representative of the myriad images in contemporary imagery.