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The compound workers engage in genetic engineering projects, such as the production of a 'pigoon,' a large pig-like animal with organs that can be harvested for use in human bodies, or a headless, legless chicken which yield more edible meat per animal. When Jimmy remarks that 'There hadn't been anything like it since the first decade of the century,' [p. 179] he is surely alluding to our own recent anti-globalization protests and indigenous environmental justice movements such as those surrounding water rights in Cochabamba or basmati rice in India.

Knights & Willmott look at the understanding of autonomy as an unalloyed virtue. The view that the current positive value given to autonomy is due to a humanistic thinking reinforced by the Enlightenment is examined. Knights & Willmott then look at the ideas of responsible autonomy & empowerment. Finally, the work of Habermas & Foucault is examined. A line of thinking closer to Foucault than to Habermas is followed. Foucault insists that autonomy cannot be the utopian ideal of communicatively competent discourse unconstrained by power. Habermas, on the other hand, does not contemplate autonomy's distopian effects. 47 References. J. Backman

This is a retracted article, whose corrected version, bearing the same title, is avalaible under the DOI: https://doi.org/10.11649/slh.3125. The article was corrected on request of the author, who noted that some of his corrections had not been introduced in the text. The publisher sincerely apologises for the oversight.
In this article, I argue that dystopia also has an ambivalently "active" function in Bauman's sociology. Across his work, as a counter-image to the "active utopia" of socialism, the traces of the "active dystopia" can be tracked, defined as a pointed elucidation of the possibilities for barbarism latent within the present, the clearest expression of which is presented in Modernity and the Holocaust (1989). The article proceeds roughly in three steps. Firstly, I revisit the arguments in Bauman's foundational cultural and critical sociology that developed alongside his revisionist reading of Marxism in the 1960s and 1970s, on epistemologies of the future, common sense and the limitations of the predictive ambitions of social science. Then, I develop a particular focus on an unpublished, though essential, typescript entitled "Is the Science of the Possible Possible?", suggesting that it is usefully read in terms of the emphasis on possibility and potentiality in Modernity and the Holocaust. Throughout these sections, I intersperse a reading of Modernity and the Holocaust in the light of this foundational work, presenting it as an exemplary form of critical sociology as active dystopia, which elucidates the possibility for barbarism residing within modern societies. Finally, I consider how his thinking situates him in a lineage of critical thought animated by the "active dystopia", arguing that what is often mistaken for gloominess and pessimism is, in fact, a crucial resource for sociology in its speculative imagination of possible futures.

In the annual Global Risks report presented at the World Economic Forum (Davos) in January 2012, its authors include demographic trends among what they identify as "three distinct constellations of risks" or "Seeds of Dystopia", which they define as the "opposite of a utopia" or "a place where life is full of hardship and devoid of hope". What I have elsewhere called "demodystopias" would define a literary subgenre which, along the lines of the classical works by Wells, Huxley and Orwell, appeared in the late 1960s in response to fears of a "world population explosion". Surprisingly perhaps, in recent years it has also come to represent serious concern in the political arena. From ecology activism to neoliberal discourse, in a setting of economic crisis, present population trends are ever more frequently presented as a real threat to the future of humanity. This new revival of demodystopias is related with the transformation by the neoliberal discourse of the concept of "resilience" as a new way of dealing with risk and managing populations ; A l'informe anual Global Risks presentat al World Economic Forum (Davos) al gener de 2012, els seus autors incloïen les tendències demogràfiques entre el que ells identificaven com "tres diferents constel·lacions de riscs" o "Llavors de Distopia", que definien com a oposada a utopia, o "el lloc on la vida és plena de dificultats I sense esperança". El que en altres llocs he anomenat "demodistopies" pot definir un subgènere literari que, seguint la tradició dels treballs clàssics de Wells, Huxley i Orwell, va aparèixer a darreries dels anys seixanta, com a resposta a les pors de "l'explosió de la població mundial". Sorprenentment en els darrers anys, aquesta visió ha tornar al medi polític. Des de l'activisme ecologista fins al discurs neoliberal, a partir de la crisi econòmica, l'evolució de la població és presentada cada cop més com una amenaça per al futur de la humanitat. Aquest retorn de les demodistopies està relacionat amb la transformacióper part del discurs neoliberal del concepte de "resiliència" com una nova forma d'afrontar els riscos i la governabilitat de la població. ; En el informe anual Global Risks presentado en el World Economic Forum (Davos ) en enero de 2012 , sus autores incluían las tendencias demográficas entre lo que ellos identificaban como "tres diferentes constelaciones de riesgos" o " Semillas de Distopía" , que definían como opuesta a utopía , o "el lugar donde la vida está llena de dificultades y sin esperanza" . Lo que en otros lugares he llamado "demodistopias " puede ser definido como un subgénero literario que, siguiendo la tradición de los trabajos clásicos de Wells, Huxley y Orwell, apareció a finales de los años sesenta, como respuesta a los miedos de "la explosión de la población mundial". Sorprendentemente en los últimos años, esta visión ha vuelto al medio político. Desde el activismo ecologista hasta el discurso neoliberal , a partir de la crisis económica, la evolución de la población es presentada cada vez más como una amenaza para el futuro de la humanidad. Este retorno de las demodistopias está relacionado con la transformación del concepto de "resiliencia " por parte del discurso neoliberal como una nueva forma de afrontar los riesgos y la gobernabilidad de la población.

Dystopia bezeichnet die »andere« Seite der atopischen Gesellschaft. Eine Gesellschaft, die ihre territorialen Grenzen auflöst (Atopia), entzieht auch der Ordnung ihrer Symbolsysteme den Halt und riskiert eine symbolische Anarchie. Dieses Phänomen wird an drei Beispielen untersucht: der Dominanz von Nichtwissen (Krisis des Wissens), der Erzeugung systemischer Risiken durch die ökonomische Nutzung von Nichtwissen (Krisis des Wirtschaftens) sowie der symbolischen Politik als Ersatz für eine Strategiefähigkeit der Politik (Krisis der Politik). Es wird deutlich, dass die Politik der Wissensgesellschaft insgesamt auf dem Prüfstand steht: Wenn Symbolanalyse der Kernprozess der Wissensgesellschaft ist, dann ist symbolische Anarchie ihr dystopischer Schatten.