'Taking charge of one's life' involves risk, because it means confronting a diversity of open possibilities.— Anthony Giddens
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Achieving control over change, in respect to lifestyle, demands an engagement with the outer social world rather than a retreat from it.
Lifestyles are routined practices, the routines incorporated into habits of dress, eating, modes of acting and favoured milieux for encountering others; but the routines followed are reflexively open to change in the light of the mobile nature of self-identity.
The risk climate of modernity is thus unsettling for everyone: no one escapes.
The new mixed economy looks...for a synergy between public and private sectors.
The flow of action continually produces consequences which are unintended by actors, and these unintended consequences also may form unacknowledged conditions of actions in a feedback fashion. Human history is created by intentional activities but is not an intended project; it persistently eludes efforts to bring it under conscious direction.
The difficulties of living in a secular risk culture are compounded by the importance of lifestyle choices.
Martin Luther King did not stir his audience in 1963 by declaiming 'I have a nightmare'
Apocalypse has become banal, a set of statistical risk parameters to everyone's existence.
Risk concerns future happenings - as related to present practices - and the colonising of the future therefore opens up new settings of risk, some of which are institutionally organised.
The sustaining of life, in a bodily sense as well as in the sense of psychological health, is inherently subject to risk.
The thesis that risk assessment itself is inherently risky is nowhere better borne out than in the area of high-consequence risks.
To a greater or lesser degree, the project of the self becomes translated into one of the possession of desired goods and the pursuit of artificially framed styles of life. (...) Not just lifestyles, but self-actualisation is packaged and distributed according to market criteria.
The body is in some sense perennially at risk.
The possibility of bodily injury is ever-present, even in the most familiar of surroundings.
High-consequence risks have a distinctive quality.
The more calamitous the hazards they involve, the less we have any real experience of what we risk: for if things 'go wrong', it is already too late.
To live in the universe of high modernity is to live in an environment of chance and risk, the ineveitable concomitants of a system geared to the domination of nature and the reflexive making of history. Fate and destiny have no formal part to play in such a system, which operates (as a matter of principle) via what I shall call open human control of the natural and social worlds.
The body is thus not simply an 'entity', but is experienced as a practical mode of coping with external situations and events.
High-consequence risks form one particular segment of the generalised 'climate of risk' characteristic of late modernity - one characterised by regular shifts in knowledge-claims as mediated by expert systems.
The body is an object in which we are all privileged, or doomed, to dwell, the source of feelings of well-being and pleasure, but also the site of illnesses and strains. (...) [I]t is an action-system, a mode of praxis, and its practical immersion in the interactions of day-to-day life is an essential part of the sustaining of a coherent sense of self-identity.
Regimes are modes of self-discipline, but are not solely constituted by the orderings of convention in day-to-day life; they are personal habits, organised in some part according to social conventions, but also formed by personal inclinations and dispositions. Regimes are of central importance to self-identity precisely because they connect habits with aspects of the visible appearance of the body.
[C]ultivated risk-taking represents an 'experiment with trust' (in the sense of basic trust) which consequently has implications for an individual's self-identity. (...) In cultivated risk-taking, the encounter with danger and its resolution are bound up in the same activity, whereas in other consequential settings the payoff of chosen strategies may not be seen for years afterwards.
A lifestyle involves a cluster of habits and orientations, and hence has a certain unity - important to a continuing sense of ontological security - that connects options in a more or less ordered pattern. (...) [T]he selection or creation of lifestyles is influenced by group pressures and the visibility of role models, as well as by socioeconomic circumstances.