Alienation and Acceleration

Modern life is speeding up, constantly. While the art of saving time reaches unprecedented heights through the introduction of ever-new technologies of communication and production, it nevertheless feels as though we are running out of time. In all Western societies, time scarcity is increasing and individuals report the impression of having to run faster and faster every year – not in order to get somewhere, but just to stay where they are. In this short book Hartmut Rosa outlines his theory of social acceleration and uses it to analyze the causes and consequences of the temporal processes that characterize modern societies. He shows that modern temporal structures are governed by the logic of an acceleration process that defines the essence of modernity. He also develops a critical theory of social acceleration, arguing that acceleration leads to severe forms of alienation from time and space, from things and actions and from self and others, thus constituting a key obstacle to the realization of a 'good life' in late-modern society.

Modern life is speeding up, constantly. While the art of saving time reaches unprecedented heights through the introduction of ever-new technologies of communication and production, it nevertheless feels as though we are running out of time. In all Western societies, time scarcity is increasing and individuals report the impression of having to run faster and faster every year – not in order to get somewhere, but just to stay where they are. In this short book Hartmut Rosa outlines his theory of social acceleration and uses it to analyze the causes and consequences of the temporal processes that characterize modern societies. He shows that modern temporal structures are governed by the logic of an acceleration process that defines the essence of modernity. He also develops a critical theory of social acceleration, arguing that acceleration leads to severe forms of alienation from time and space, from things and actions and from self and others, thus constituting a key obstacle to the realization of a 'good life' in late-modern society.

Modern life is speeding up, constantly. While the art of saving time reaches unprecedented heights through the introduction of ever-new technologies of communication and production, it nevertheless feels as though we are running out of time. In all Western societies, time scarcity is increasing and individuals report the impression of having to run faster and faster every year – not in order to get somewhere, but just to stay where they are. In this short book Hartmut Rosa outlines his theory of social acceleration and uses it to analyze the causes and consequences of the temporal processes that characterize modern societies. He shows that modern temporal structures are governed by the logic of an acceleration process that defines the essence of modernity. He also develops a critical theory of social acceleration, arguing that acceleration leads to severe forms of alienation from time and space, from things and actions and from self and others, thus constituting a key obstacle to the realization of a 'good life' in late-modern society.

Modern life is speeding up, constantly. While the art of saving time reaches unprecedented heights through the introduction of ever-new technologies of communication and production, it nevertheless feels as though we are running out of time. In all Western societies, time scarcity is increasing and individuals report the impression of having to run faster and faster every year – not in order to get somewhere, but just to stay where they are. In this short book Hartmut Rosa outlines his theory of social acceleration and uses it to analyze the causes and consequences of the temporal processes that characterize modern societies. He shows that modern temporal structures are governed by the logic of an acceleration process that defines the essence of modernity. He also develops a critical theory of social acceleration, arguing that acceleration leads to severe forms of alienation from time and space, from things and actions and from self and others, thus constituting a key obstacle to the realization of a 'good life' in late-modern society.