The body is thus not simply an 'entity', but is experienced as a practical mode of coping with external situations and events.

Abstract systems depend on trust, yet they provide none of the moral rewards which can be obtained from personalised trust, or were often available in traditional settings from the moral frameworks within which everyday life was undertaken. Moreover, the wholesale penetration of abstract systems into daily life creates risks which the individual is not well placed to confront; high-consequence risks fall into this category. Greater interdependence, up to and including globally independent systems, means greater vulnerability when untoward events occur that affect those systems as a whole.

The body is thus not simply an 'entity', but is experienced as a practical mode of coping with external situations and events.

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.

Apocalypse has become banal, a set of statistical risk parameters to everyone's existence.

Martin Luther King did not stir his audience in 1963 by declaiming 'I have a nightmare'

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.