Journal articles on the topic 'Exploring Modernity'
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Bowes, John E. "Exploring individual modernity." International Journal of Intercultural Relations 9, no. 1 (January 1985): 105–7. http://dx.doi.org/10.1016/0147-1767(85)90024-0.
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Smith, Dennis. "Exploring Bauman’s Liquid Modernity." Cultural Politics 13, no. 3 (November 1, 2017): 303–5. http://dx.doi.org/10.1215/17432197-4211290.
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Means, Gordon P. "Exploring Individual Modernity in Sumatra." Journal of Social Issues in Southeast Asia 4, no. 2 (August 1989): 157–89. http://dx.doi.org/10.1355/sj4-2a.
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Waysband, Edward. "The Poetics of Shock: “The Pitiful Vice” in Khodasevich's “Under the Ground”." Slavic Review 80, no. 4 (2021): 769–91. http://dx.doi.org/10.1017/slr.2022.5.
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With its central image of the old masturbator in the Berlin “underground” restroom, Khodasevich's poem “Under the Ground” (1923) both shocked and fascinated its readers. Khodasevich's intervention into two taboo themes in turn-of-the-century European culture—masturbation and public restrooms—is primarily self-reflexive, indicating his anxieties about the ambiguous place and status of a modernist poet and exploring the norms of poetic representation. The essay proposes to read “Under the Ground” as a site of contested and mutually commenting meanings among concerns about taboo sites of urban modernity, a self-reflexive vision of autoerotism, and aesthetic modernism with an emphasis on the shock effect. In analyzing Khodasevich's radicalization of his modernist poetics through the re-appropriation of these taboo themes, I also examine how current theorizations in the developing subfields of sexuality and urban studies that deal with masturbation and restrooms can contribute to the ongoing research on modernist authorship as understood through the figure of the poet-flâneur.
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Sriratana, Verita. "’...and Miraculously Post-Modern Became Ost-Modern’: How On or About 1910 and 1924 Karel Čapek Helped to Add and Strike off the ‘P’." Acta Universitatis Sapientiae, European and Regional Studies 14, no. 1 (December 1, 2018): 7–22. http://dx.doi.org/10.2478/auseur-2018-0008.
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Abstract Virginia Woolf and Karel Čapek produced direct responses to the British Empire Exhibition in the forms of – in Woolf’s case – a scathing essay entitled ‘Thunder at Wembley’ and – in Čapek’s case – a (P)OstModernist travelogue later published as part of ‘Letters from England’ translated into English in 1925 and banned by the Nazis as well as the Communists. This research paper juxtaposes modernity in Central Europe with its ‘Other’ – that in Western Europe – by exploring Woolf and Čapek’s durée réelle between 1910 and 1924. It offers an analysis of Karel Čapek’s (P)OstModern legacies, placing Prague right on the modernist centre stage. The socio-political contribution of Central European regional modernism in Čapek’s work is increasingly vital to the contemporary Europe of Brexit and refugee and migrant crises, and beyond.
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Nasir, Muhammad Muhammad. "Weaving Modernity in Salafism." Australian Journal of Islamic Studies 8, no. 3 (December 31, 2023): 100–125. http://dx.doi.org/10.55831/ajis.v8i3.619.
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This study examines the parallels between Muhammadiyah, the oldest and largest modernist Islamic movement in Indonesia, and Jama’atu Izalatil Bid’a Wa Ikamatus Sunnah, also known as Izala, the most significant Islamic reformist movement in West Africa, which originated in northern Nigeria. Concurrently, these groups share a common focus on socio-religious reform and a commitment to puritan Islam. It is undeniable that various Islamic movements/groups have existed and continue to exist outside the Arab world, but relatively few studies have focused on Islamic groups operating in West Africa or Southeast Asia, for example. This study highlights the importance of examining Islamic movements in regions beyond the Arab world, particularly in West Africa and Southeast Asia. The large Muslim populations in Indonesia and Nigeria offer a rich context for exploring the dynamics of Islamic movements. The research reveals, despite the groups’ Salafi-inspired ideologies, they mediate socio-religious reform, indicating the modernising rather than conservative aspects of Indonesian and Nigerian Islam. Within their respective contexts, these groups represent forms of reconstructed alternative modernity, or distinctly Islamic interpretations of modernity, which they define through executing their reform activities within Islamic frameworks. They navigate the complexities of modernity by balancing adherence to traditional values with adaptation to contemporary developments. Notably, the study is driven by a belief that comparative studies across different Salafi-inspired groups in distinct contexts could provide broader understanding of the evolving relationship between Salafism and modernity.
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DaSilva, Gracie, Juliette Hecquet, and Katherine King. "Exploring veganism through serious leisure and liquid modernity." Annals of Leisure Research 23, no. 5 (January 16, 2019): 627–44. http://dx.doi.org/10.1080/11745398.2018.1561308.
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Walsh, Ian R. "Hélène Lecossois. Performance, Modernity and the Plays of J.M. Synge." Modern Drama 65, no. 1 (March 1, 2022): 125–27. http://dx.doi.org/10.3138/md-65-1-br3.
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Building on the insights of performance studies, Performance, Modernity and the Plays of J.M. Synge offers a fresh examination of Synge’s plays, exploring them in relation to embodied cultural practices and material culture to reveal how they are at once both indicative of and resistant to the commodity culture of capitalist modernity.
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Sedgwick, Mark. "Jihad, Modernity, and Sectarianism." Nova Religio 11, no. 2 (November 1, 2007): 6–27. http://dx.doi.org/10.1525/nr.2007.11.2.6.
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This essay introduces this special issue of Nova Religio by examining the main varieties of jihad and the main varieties of Islamism, and also by exploring the overlap between scholarship on terrorism and scholarship on NRMs. Three unusual varieties of jihad are identified, all of which are relatively modern: anti-colonial jihad, pacifist jihad, and Islamist jihad. All three are explored further by other articles in this issue. This essay also argues that the internal dynamics of the Islamist terrorist cell have much in common with the internal dynamics of the sectarian NRM, and that understanding this helps to explain both the moral and the strategic/operational decisions made by Islamist terrorists.
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Friberg, Torbjörn. "Modernism is the New Radical Alterity: Exploring the Dialectics of Anthropological Critique in Modernity." kritisk etnografi: Swedish Journal of Anthropology 4, no. 1 (2021): 57–73. http://dx.doi.org/10.33063/diva-457726.
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Wagner, Peter. "Autonomy and equality: exploring the antinomy of modernity (if any)." International Journal of Social Imaginaries 2, no. 1 (June 2023): 6–25. http://dx.doi.org/10.1163/27727866-bja00026.
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Abstract The notion of modernity is mostly seen as closely connected with the concept of equality, along with freedom or autonomy, at least since the Enlightenment and the French Revolution. Recently, though, Johann Arnason cast doubts on this connection and even went as far as contemplating that equality might be the antinomy of autonomy. This article first discusses in detail Arnason’s reflections, in particular in the light of the relation between conceptual and historical analysis therein. It is shown that the suggested tension between autonomy and equality arises strongly once one assumes a comprehensive understanding of equality in which all aspects of the concept, which are otherwise often kept distinct, are included. In the second step, a historical sketch is meant to demonstrate that the political imaginary of modernity was based on such a comprehensive framework, but that any attempt at translating such a framework into institutions limited the scope of equality by setting boundaries for inclusion. Our present time is marked by the erosion of many such social boundaries, leading to a thin understanding of equality, while the simultaneous reaching of planetary boundaries turns equality into the receding horizon of modernity.
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Davies, Dominic. "All That Is Solid Falls from the Sky: Modernity and the Volume of World Literature." Cambridge Journal of Postcolonial Literary Inquiry 9, no. 1 (January 2022): 1–25. http://dx.doi.org/10.1017/pli.2021.33.
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AbstractThis article pits two conceptions of modernity—that of the Marxist humanist Marshall Berman and the ANT (Actor-Network Theory) sociologist Bruno Latour—against each other, exploring the implications of each for postcolonial and world literary criticism. The article begins by explaining “modernity” in the terms of both theorists, focusing on the “split” between subject and object, text and world. It then identifies a wider Latourian turn in postcolonial and world literary studies that has emerged in response to the prescriptively structural approaches of groups such as the WReC. In response, the article offers in turn a Latourian reading and then a structural critique of the Colombian novelist Juan Gabriel Vásquez’s fifth novel, The Sound of Things Falling (2011, trans. 2013), probing their possibilities and limitations. In conclusion, it suggests Berman’s more expansive definition of modernist practice as one way in which postcolonial and world literary criticism might more effectively mediate between structural critique and close reading.
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Hasson, Ezra. "Risk, modernity and history." International Journal of Law in Context 1, no. 4 (December 2005): 315–34. http://dx.doi.org/10.1017/s1744552305004015.
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A current trend in sociology characterises the end of the twentieth century as obsessed with risk. Ulrich Beck and Anthony Giddens are perhaps the leading expositors of this theme. Both emphasise a break with the past as the last millennium approached its conclusion, whereby changes in patterns of work, technological developments and the demise of traditional social forms have ushered in a new modernity. In their view, social organisations became more reflexive in their assessments of the circumstances of daily life, at a time when new technologies created the possibility of damage on a global scale. The result in the new social world is a society focused on risk. Some aspects of this assessment are uncontroversial. New technologies have emerged, whilst the role of the nation state has changed since its apogee in the nineteenth century. Other aspects of this new vision are, however, empirically more problematic. Furthermore, the degree to which social changes actually had the effects identified by Beck and Giddens remains an open question. Using the early twentieth-century regulation of mental defectives as a case study, this paper will interrogate this ‘discontinuist’ vision, exploring whether and how our understanding of risk has changed.
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Melenhorst, Michel. "Reuse of Modernist Buildings." Education and Reuse, no. 61 (2019): 4–7. http://dx.doi.org/10.52200/61.a.ntmr2l4l.
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In his keynote lecture “When the oppressive new and the vulnerable old meet”, at the 13th docomomo Conference in Seoul 2014, Hubert-Jan Henket (1940–) made a passionate plea for “Sustainable Modernity”. In docomomo Journal 52, an invitation to join this plea was published. Hubert-Jan Henket also spoke of a wish to change the curricula at all schools of architecture and include the history of modernity as well as the conservation and adaptive reuse of what is there already as a standard part of the education. Since then, and even before 2014, a lot has happened in exploring the further potential of reusing Modern Movement Architecture. In 2016 the project “RMB Reuse of Modernist Buildings” started. For the RMB project docomomo International and the University of Antwerp, Belgium; the University of Coimbra and the Instituto Superior Técnico – University of Lisboa, both from Portugal; Istanbul Technical University, from Turkey and TH-OWL, Detmold School of Architecture and Interior Architecture from Detmold, Germany, came together to prepare a master course, addressing the subjects as formulated in 2014 by Hubert Jan Henket and docomomo.
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Lilien Filipovitch-Robinson. "Exploring Modernity in the Art of Krstić, Jovanović, and Predić." Serbian Studies: Journal of the North American Society for Serbian Studies 2, no. 1 (2009): 115–34. http://dx.doi.org/10.1353/ser.0.0033.
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Fadlan, Muhammad Nida'. "Exploring Modernity, Nurturing Tradition: The Pesantren Leaders' Journey in Japan." Studia Islamika 30, no. 2 (December 27, 2023): 401–6. http://dx.doi.org/10.36712/sdi.v30i2.36297.
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The COVID-19 pandemic, from early 2020, compelled rigorous border restrictions among nations. Travel between countries became virtually impossible to curb the virus's rampant spread. All plans involving face-to-face human interactions had to be abandoned except for essential pandemic-related activities. Consequently, the scheduled leaders' visits from Indonesian Islamic boarding schools (pesantren) to Japan during this period had to be withdrawn as well.This annual event, initiated in 2004 through collaboration between the Center for the Study of Islam and Society (PPIM) at Syarif Hidayatullah State Islamic University of Jakarta and the Government of Japan, aims primarily to enhance understanding and cultivate friendship between Japan and Indonesia, particularly among the Muslim community. Over nearly two decades, this program facilitated the participation of 157 leaders (kiai and nyai) from diverse regions in Indonesia, enabling them to observe contemporary developments in Japanese society while exchanging insights into the characteristics of Indonesia's Muslim community with the local people. Domestically, this initiative also desired to strengthen networks among pesantrens.
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King, Eric S. "African Americans and the Crisis of Modernity." Ethnic Studies Review 41, no. 1-2 (2018): 53–60. http://dx.doi.org/10.1525/esr.2018.411207.
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This article examines Lorraine Hansberry’s play A Raisin in the Sun by exploring the conflict between a traditionally Southern, Afro-Christian, communitarian worldview and certain more destabilizing elements of the worldview of modernity. In addition to examining the socio-economic problems confronted by some African Americans in the play, this article investigates the worldviews by which these Black people frame their problems as well as the dynamics within the relationships of a Black family that lives at the intersection of racial, class, and gender inequality in Chicago during the latter 1950s.
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Clarke, Tim. "Morbid Vitalism." Twentieth-Century Literature 67, no. 2 (June 1, 2021): 163–90. http://dx.doi.org/10.1215/0041462x-9084328.
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This essay frames Djuna Barnes’s 1936 novel Nightwood as an attempt to overcome an impasse between the discourses of hope and the discourses of despair in an interwar period in many ways preoccupied with questions of mortality. Synthesizing Decadent aesthetics and elements of Spinoza’s vitalist philosophy, Barnes produces a “morbid vitalism,” exemplified by Dr. Matthew O’Connor, by which life and death are conceived as variant expressions of a single force, and the subject is modeled as an assemblage of affects, impersonal but inherently social, that can be understood primarily through its pursuit of what Jack Halberstam has called “generative models of failure.” In exploring this mode of subjectivity, Barnes seeks to undermine a host of ostensible oppositions (hope and fear, ascendence and decadence, success and failure, morbidity and vitality), opening up a conceptual and affective space for thinking through—if not necessarily beyond—the ubiquity of despair in twentieth-century modernity. Ultimately, morbid vitalism points a way toward a broader conversation between life-oriented modernist scholarship on vitalism and affect, on the one hand, and ongoing inquiries into the relationship among death, Decadence, and modernism, on the other.
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Kibe, Takashi. "The Shackles of Universal History and the Road Not Taken: ‘Ambivalent Possibilities’ in Maruyama Masao's Thought." Journal of Social and Political Philosophy 2, no. 1 (February 2023): 45–59. http://dx.doi.org/10.3366/jspp.2023.0042.
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It seems to be a challenging task for those non-Western scholars who are deeply immersed in European intellectual resources to theorise multiple forms of modernity and deparochialise political theory. What difficulty awaits us in non-Western contexts, when we attempt to throw off these shackles and to open up alternative views of modernity? To address this question, this article attempts to critically examine Maruyama Masao (丸山眞男, 1914–1996), an influential scholar on the history of Japanese political thought, with respect to his view of Japanese modernity, thereby exploring what obstacles await him in pursuing the multiplicity view of modernity and how he actually or potentially overcomes them. In doing so, I develop two arguments. First, Maruyama's move towards multiple modernities remains incomplete because he fails to throw off the shackles of universal history. Second, however, we can identify an alternative way in his own thought that, though not taken by himself, potentially goes beyond universal history towards multiple modernities.
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Marks, Darren C. "George Grant and the theologia crucis: A theological modern agenda." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 381–96. http://dx.doi.org/10.1177/000842980403300306.
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This article looks the derivation of George Grant's "second" primal of Jerusalem in his critique of modernity presented in his doctoral dissertation on John Oman. In particular, it asks whether his theologia crucis, the presence of an offsetting "Otherness" to human self-interest and perspective, is consistent with both its Protestant origins and theological employment, or whether it is infected by that against which he wishes to vaccinate—modernity itself. In exploring this question, the motivations for Grant's refusal to interact with Karl Barth and neo-orthodoxy are also analyzed.
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Cao, Qing. "Modernity and media portrayals of China." Journal of Asian Pacific Communication 22, no. 1 (February 10, 2012): 1–21. http://dx.doi.org/10.1075/japc.22.1.01cao.
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China’s image in the Western media has long been a contentious issue. Many previous studies have focused on what images are constructed but few have examined how those images are generated. This article aims to address this issue by exploring cultural foundations of Western representations of China. The article falls into three parts. Part one traces configurations of modernity discourse, focusing on liberal humanism and industrialism as two important dimensions in reporting Chinese affairs. Part Two examines historical trajectories of Western images of China, highlighting different mix of the two versions of modernity at crucial historical junctures. Part three explores conceptual and methodological issues in relation to Western reporting of China. Based on structuralist narrative theories, an analytical model is proposed that is illustrated with specific examples. The article concludes with a critical assessment of current situations of Western reporting of China.
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Orcherton, Dan Frederick. "Reconciling the Dual Worldviews of Ancient Wisdom and Modernity: Collaborative-Learning Implications for Future Discourse." Journal of Environmental Law & Policy 03, no. 02 (August 31, 2023): 55–83. http://dx.doi.org/10.33002/jelp03.02.03.
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Science, climate change and traditional (or local) knowledge have been at the forefront of many academic and non-academic debates attempting to find discernible or explainable commonalities that exist between opposing worldviews (traditional knowledge/indigenous science vs. Western or Eurocentric Science). Ancient wisdom and modernity have seen their share of controversies over the past decade or more and, in particular, attended by many authors and scientists to explore these two important perspectives. This paper attempts to situate traditional knowledge and modern science by exploring the duality of ancient wisdom and modernity, and, in doing so, creates a better understanding of the importance of these opposing worldviews and how science ancient wisdom and technology/modernism can be interpreted and understood. The paper further explores meaningful interdisciplinary perspectives on how to explain coincidental relationships, components of bridging traditional knowledge/local knowledge (TK/LK) and transforming the compartmentalized view of science within a more holistic understanding of traditional ways of knowing. Lastly, merging Western or Eurocentric Sciences with Traditional Science has important policy implications that justify social-legitimacy through collaborative learning (CL) and integrating system thinking and conflict management.
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Alhaj Mohammad, Sumaya M. "“Sniffing the Trace of Air”: The Creativity of Influence in Ezra Pound’s “The Return”." Asian Social Science 13, no. 7 (June 23, 2017): 62. http://dx.doi.org/10.5539/ass.v13n7p62.
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This study aims at exploring the concept of influence in modernity, based on Ezra Pound's perception of composing modernist poetry. Pound insightfully regards modernist poetry as connected to other previous texts due to the poets’ entangled web of ideas inspired by their readings. The study focuses on Pound’s poem "The Return (1912), which consciously imitates “Medailles d’Argile," (1900); a poem by the French symbolist Henri de Régnier. The study proves that this technique is intentional, as it enriches the poem by returning readers to previous works. It also affirms that Pound's influence is a process of creativity rather than "anxiety" as Harold Bloom suggests. This creativity is realized because Pound alters the impact of the French poem from a symbolist to an imagistic one through the uncanny use of imagery and rhythm, as well as presenting an image that amalgamates the abstract and the concrete, rather than representing an abstract thought.
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Schonfeld, Eli. "H’arut: A Jewish Reading of Kafka’s In the Penal Colony." Naharaim 15, no. 1 (May 31, 2021): 89–114. http://dx.doi.org/10.1515/naha-2021-0005.
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Abstract This article offers a close reading of Kafka’s In the Penal Colony, exploring the text as a radical reflection on the nature of modernity in general, and Jewish modernity in particular. The article posits that In the Penal Colony is a meditation on the relation between suffering, transgression and law. For Kafka, where modernity is understood as the incapacity of linking suffering and transgression (sin), the old order is one where the relationship between suffering and transgression is understood as fundamental, and functions as a principle of readability of reality. For the ancients, it is this readability that endows the law with meaning and validity. By integrating parts of Foucault’s thesis’ on modernity as elaborated in Discipline and Punish with this analysis of In the Penal Colony, this article situates Kafka’s text in the context of his literature in general, positing that it is the key text to understanding his oeuvre. In addition, this article offers an original reflection on one of the hidden themes of Kafka’s work: the crisis of the modern Jew.
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Ishfaq, Faiza, Arshad Nawaz, and Kalsoom Saddique. "The Nuptiality of Arranged Marriage Traditions Leading to Generational Gap and Modernity in How it Happened by Shazaf Fatima Haider." Global Language Review VII, no. II (June 30, 2022): 489–99. http://dx.doi.org/10.31703/glr.2022(vii-ii).40.
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This paper aims to explore the conflict between the younger and older generation due to the two extreme beliefs and rigidity towards their notions. It attempts to achieve the objective of exploring the idea of arranged marriage and other marriage traditions as portrayed in How it Happened by Shazaf Fatima Haider. Using the qualitative method of research, this paper uses multiple secondary texts to analyze the primary text in light of tradition and modernity and generational conflict. It critically analyzes the chosen novel in the light of three different texts focusing on modernity and tradition. The primary text is evaluated in the light of texts by famous critics, that include Social and Cultural Transformations in a Muslim Nation by Mohammed Abdul Qadeer, ‘The Problems of Generations’ by Hungarian sociologist Karl Mannheim and The Consequences of Modernity by English sociologist Anthony Giddens. This paper finds out that it is due to the generational gap and modernity that the younger generation is standing against the older generation in the pursuit of pre-arranged marriage traditions resulting in a clash between them.
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ANIMESH DEV. "Modernity: A Way of Urbanism -- Banaras in Indigenous Trans-Formations." Creative Space 4, no. 1 (July 4, 2016): 1–28. http://dx.doi.org/10.15415/cs.2016.41001.
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Tradition of tomorrow is the modernity of today andToday’s tradition was the modernity of yesterday.
Modernity, as a process and not as an output, is a derivative of transformation. Transformations are different for diverse aspirations of its producers. Aspirations are negotiations between the needs and desires, and what can actually be achieved.Traditional beliefs and practices coexist, transform and sometimes depart from the original, as a result of aspirations of modernization and inspirations from the idea of modernity, to become modern. Since, a traditional urban community is deeply grounded in native tradition while becoming globally modern, an enquiry about how we are changing internally will lead us to the process of how we interpret and change modernity, thereby exploring various indigenous ways of becoming modern. Indigenous Modernity varies with different contexts and is a harmonious adaptation to contextual contemporary life. The cause for such transformations can be global but the effects will always be a derivative of indigenous reactions to modernity. In the city of Varanasi, the agents of modernity are spread across different periods, transforming the economic, social, and built fabric of the city. One can stretch the strands of transformations from the sacred core of the city (transformative layer of modernity, Kashi), to the outer periphery of the core (additive layer of modernity, Varanasi) and, sometimes to the trans-urban areas that grapple with global aspirations and new economic opportunities. This paper is based on a research aimed at discovering the transformations that have occurred under the forces of modernization within the physical fabric of Varanasi as well as within its society. Further, the study also looks at how sacred cities, the identity and intrinsic value of which are grounded in unassailable tradition, derive their ‘indigenous modernity’ to create a unique urbanism. An understanding will, thus, be made on modernity as something both deeply traditional and being constantlyreinvented through contemporary practices and of the signiicant link between modernity and transformation as a key to understand the phenomenon of ‘indigenous modernity’. The study spans from typological level, to the Mohalla level and, to the city level, and inally recommends ways of sustainable indigenous modernization.
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Lee, Craig, Jessica Mei Pung, and Giacomo Del Chiappa. "Exploring the nexus of tradition, modernity, and innovation in restaurant SMEs." International Journal of Hospitality Management 100 (January 2022): 103091. http://dx.doi.org/10.1016/j.ijhm.2021.103091.
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Kokila Sehgal Mathur. "Exploring Antiquity and Modernity in Religio Medici by Sir Thomas Browne." Creative Saplings 2, no. 03 (June 26, 2023): 59–68. http://dx.doi.org/10.56062/gtrs.2023.2.03.319.
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Sir Thomas Browne was a physician, a man of science as well as a mystic and antiquarian exploring the mystery of Creation, God and the nature of human life. Religio Medici or the Religion of a Doctor (1635), reveals a symbiotic relationship between his rational and scientific mind and his religious beliefs. His mystic speculations and meditative reveries are triggered by his scientific study of anatomy and investigation of Nature, irradiated by a philosophic imagination and penned with a poetic eloquence and verbal felicity of a unique literary artist. Religio Medici is Browne’s spiritual autobiography, a defence of the dignity of individual beliefs, a diary of his soul, noting his spiritual predilections despite his secular calling as a physician. Written solely for his private understanding and satisfaction, the treatise has no didactic intention and ends with a robust affirmation of faith in God’s almighty power. Browne’s quest for knowledge is multidisciplinary: anatomy, physiology, botany, archaeology, geography, natural history, Holy Scripture, music, languages, the classical and the antiquarian. It is the quest for Truth, Janus-faced, where, as a man of medicine, he studies life and death, but then ‘physick’ leads to knowledge of self and the First Cause or God. For Browne, all the scientific study data are visible symbols of an invisible reality: Nature is, after the Bible, the second book of God, and scientific analysis of this universal and public manuscript, the laws of Nature reveal the infallible wisdom of God. Browne’s apologia for science is that the philosophical imagination can, by inductive reasoning from this empirical data, understand the Maker whom he describes as a pencil that never works in vain. Browne’s empirical studies establish his rational bent of mind and also fortify his mystical predilections. Explaining how man is an amphibian who can live in divided worlds simultaneously, he uses the minutiae of scientific analysis and connects the corporeal and spiritual essences, the body and soul being the colony of God. In the quest for truth man can use his diverse faculties of sense, reason and imagination, can embark, as Browne does, on an adventure in both science and religion. The scientist in him studies and deciphers ‘hieroglyphs’ of Nature, and the mystic in him celebrates this miracle and leads him to unshakable faith in God. Nature is the handiwork of God, the perfect geometrician, and its beauty reveals Him as the supreme artist.
The kaleidoscopic perspective of Browne, its metaphysical quality, its inclusive sensibility and a secular approach to diversity resonates with the contemporary mélange of globalization and multiculturalism, desirous of a rational middle ground with which to celebrate the joy and beauty of living.
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Morales, Gustavo. "Comparative analysis of the emerging projects in Latin America after the crisis of the neoliberal modernity project in the early 21st century." Thesis Eleven 149, no. 1 (December 2018): 48–66. http://dx.doi.org/10.1177/0725513618813382.
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This article provides a comparative and interpretative analysis of the emerging projects in Latin America after the crisis of the neoliberal modernity project. It offers a critical interpretation of the current tendencies in Latin American politics at the national level, while suggesting some hints to understand the current neoliberal crisis in Western countries after Trump’s electoral triumph. The purpose is to figure out the collective meanings behind the new national projects in Latin America (postcolonial indigeneity, confrontational populism, defective neoliberalism, and social liberalism) that are constructing a new regional order. The work examines how the neoliberal modernity project came to be dominant in the late 1980s, only to enter into a period of crisis in the current century. That crisis, in turn, provides the basis for exploring four different alternative projects of modernity, based on the kind of rationality and agency promoted by them.
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Sasges, Gerard. "Drunken poets and new women: Consuming tradition and modernity in colonial Vietnam." Journal of Southeast Asian Studies 48, no. 1 (January 26, 2017): 6–30. http://dx.doi.org/10.1017/s002246341600045x.
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This article uses the lens of alcohol as a means of exploring the experiences and anxieties of Vietnamese ‘colonial modernity’ and the way it was mutually constituted with ‘colonial tradition’. The production, consumption, and meaning of alcohol in Vietnam were all profoundly altered as the state's contested attempts to control the market for rice liquor interacted with the growing availability of imports like wine, champagne, and cognac. While these new products would become ideal symbols of modernity and markers of distinction, at the same time reinvented traditions surrounding what the French called ‘native’ and the Vietnamese called ‘our’ alcohol would become linked to evolving notions of community and nation.
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Skov, Christian Egander. "Radical Conservatism and Danish Imperialism." Contributions to the History of Concepts 8, no. 1 (June 1, 2013): 67–88. http://dx.doi.org/10.3167/choc.2013.080104.
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The article explores the concept of empire, or rige, in the context of a small nation-state with no immediate claim to imperial greatness and with a rooted self-understanding as anything but an empire. It does this by exploring the concept of empire in the far right movement Young Denmark on the basis of a close reading of their imperialist program in the pamphlet Danmark udslettes! from 1918. Rige had been a vague term for the larger Danish polity that originated in a pre-national conceptualization of the polity as a realm. The article suggests that rige-as-realm was translated by the radical right into a concept of empire. In the process it dramatically changed its emphasis, reorienting itself toward a "horizon of expectation". It became a politically loaded battle concept that then entailed a critique against the dominant liberal conceptualization of the polity and nation. Rige came to signify the ambition of being a great power, the spiritual elevation of the nation through the transcendence of the decaying liberal modernity. The program addressed the tension between a conservative political attitude and modernity and thus signified a kind of reactionary modernism that rejected liberal values while at the same time celebrating technology, industrialization, and the process of modernization.
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Vicini, Fabio. "Post-Islamism or Veering Toward Political Modernity?" Sociology of Islam 4, no. 3 (July 5, 2016): 261–79. http://dx.doi.org/10.1163/22131418-00403003.
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In this article I assess the suitability of exploring the entanglement of state and Islam in Turkey under the rubric of post-Islamism. This is achieved through an exploration of the composite intertwining of religious discourse, historical and teleological imaginaries, and ideals of civic engagement within the Gülen movement. In my view not only does the post-Islamist thesis appear to be limited in regard to analyzing this and similar cases, but it also dangerously echoes recurrent neo-orientalist narratives, which in essence circumscribe how Islam can be “inclusive” and open to ideals of “individual freedom,” “pluralism,” and to Western ideals of democracy. In this paper I argue that it is instead the ideologization of religious discourse – a specific product of political modernity – which hinders Islamic movements such as the Gülen and others from realizing the full potential of Islam as an alternative global civilizational discourse to that of liberal modernity.
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Ruggie, John Gerard. "Territoriality and beyond: problematizing modernity in international relations." International Organization 47, no. 1 (1993): 139–74. http://dx.doi.org/10.1017/s0020818300004732.
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The concept of territoriality has been studied surprisingly little by students of international politics. Yet, territoriality most distinctively defines modernity in international politics, and changes in few other factors can so powerfully transform the modern world polity. This article seeks to frame the study of the possible transformation of modern territoriality by examining how that system of relations was instituted in the first place. The historical analysis suggests that “unbundled” territoriality is a useful terrain for exploring the condition of postmodernity in international politics and suggests some ways in which that exploration might proceed. The emergence of multiperspectival institutional forms is identified as a key dimension of the condition of postmodernity in international politics.
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Coombe, Rosemary J. "Beyond Modernity′s Meanings: Engaging the Postmodern in Cultural Anthropology." Culture 11, no. 1-2 (December 15, 2021): 111–24. http://dx.doi.org/10.7202/1084479ar.
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Drawing upon literature in cultural studies, the author argues that the concept of the postmodern challenges the discipline of cultural anthropology in a number of ways. Interpretive anthropology is a modernist enterprise — one with untenable premises and limitations that are increasingly evident in the condition of postmodernity. Exploring the intersections between culture and power in local contexts, cultural anthropologists engage the postmodern by investigating the cultural politics of everyday life.
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Souza, David Costa de, Juciane dos Santos Cavalheiro, and Márcio Leonel Farias Reis Páscoa. "Crônicas by Milton Hatoum: Dialogism and Emancipation in Postmodernity." Bakhtiniana: Revista de Estudos do Discurso 17, no. 3 (September 2022): 60–82. http://dx.doi.org/10.1590/2176-4573e56046.
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ABSTRACT This study analyzes Milton Hatoum’s narrative using the crônicas Um sonhador [A Dreamer] and Margens secas da cidade [Dry Riverbanks of the City] as corpus. It aims to ascertain the discursive and aesthetic characteristics of Hatoum’s literary creation from the dialogical perspective proposed by Mikhail Bakhtin, exploring the artistic-literary discourse of the Amazonian writer, the axiological positions refracted in his narrative. It also relates Boaventura Santos’ epistemological perspective about the waste of social experience in modernity/post-modernity, discussing the criticism of the paradigm of current rationality called by the author as indolent reason. Initial analysis based on these theoretical-methodological approaches show evidence in Hatoum’s cronistic narrative that brings it closer to a counter-hegemonic and responsive perspective of literary representation. Thus, with this inter-relationship among literature, dialogism and theory of knowledge, we intend to highlight the existing overlaps between the socio-historical and economic discourse produced by the critique of modernity / postmodernity and literary discourse of Milton Hatoum.
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Farooq, Muhammad, Muhammad Sohaib, Iqra Maheen, and Ghani Rahman. "Risk Society: A Pandemic Face of the Modern World Emily John Mandel’s Station Eleven and COVID-19 in relation to Ulrich Beck’s." Pakistan Journal of Social Research 03, no. 04 (December 31, 2021): 113–19. http://dx.doi.org/10.52567/pjsr.v3i4.141.
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Ulrich Beck’s notion of ‘risk society’ reveals the ugly aspects of modernity in today’s modern world. It demonstrates bio-ecological and technological terrors in the modern era. The present research paper discusses Emily John Mandel’s Station Eleven, a post- apocalyptic science fiction, and the current outbreak of pandemic of Covid-19 in relation to Beck’s ‘risk society’. Mandel’s Station Eleven, like Covid-19, deals with the pandemic of ‘Georgia flu’ which killed millions of people. The paper aims at exploring the risk features of modern world. It exhibits that today’s globalized world has started manifesting the ugly faces of modernity in the form of terrible biological war which is either a deliberately manufactured one or the outcome of human collective negligent actions resulted in an unwanted catastrophe. The study terms the pandemics as shared fear and the induced outcome of shared actions across the world. Keywords: risk society, apocalyptic literature, modernity, Covid-19, pandemic
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KIM, Yangsoon. "Eliot’s The Waste Land and Thomson’s The City of Dreadful Night: Exploring a Cityscape and a Soundscape." Journal of the T. S. Eliot Society of Korea 32, no. 2 (January 31, 2023): 27–60. http://dx.doi.org/10.14364/t.s.eliot.2023.32.1.27-60.
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Starting with Eliot’s own acknowledgement of a particular debt toward James Thomson, this study closely compares Eliot’s The Waste Land and Thomson’s The City of Dreadful Night, and examines how the two poets’ interest in London as a subject is manifested in their works and how the cityscape is embodied in each poem. It may be easy to find the thematic similarities from the sterile urban settings between the two poems: the speaker(s)’ quest, the hellish city reality, and the pessimistic overtones. Based on a detailed analysis of both poems, this paper also discusses the types of factors that make The Waste Land a modernist poem, and The City of Dreadful Night a Victorian poem regardless of the differing eras to which each author belongs. The particularized visual images and the acoustic modernity of The Waste Land will be emphasized, as its fragmented sonic dimension including its polyglot and dissonant idioms, songs and noises, and its differing and diverse voices, is strikingly innovative and unique.
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Stein, Julia Lipkins. "Exploring fashion and modernity in the invoices of Edward Livingston, 1891–1917." Art Libraries Journal 42, no. 1 (December 15, 2016): 13–18. http://dx.doi.org/10.1017/alj.2016.44.
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On January 5th, 1903, Mrs. A.M. Dunstan, a designer and dressmaker with an eponymous store on 34th Street, sold a $370 green velvet coat with matching bodice to Clarisse Livingston, a New York socialite. This information, captured from a household invoice within the Edward Livingston papers at the New York Public Library, reveals more than pecuniary data about the sale of clothing at the turn of the century; rather, the invoice contains complex metadata about the relationships between modernity, fashion, and group identity. This paper describes the processes and results of a preliminary study of fashion-related invoices from the Livingston papers and seeks to demonstrate that invoices are a rich, yet often overlooked source of cultural data.
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Abedinifard, Mostafa. "Iran's “Self-Deprecating Modernity”: Toward Decolonizing Collective Self-Critique." International Journal of Middle East Studies 53, no. 3 (May 12, 2021): 406–23. http://dx.doi.org/10.1017/s0020743821000131.
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AbstractExtant studies of Iranian nationalism accentuate the self-aggrandizing side of Iranian modernity, mainly achieved through, and informing, a process of otherizing certain non-Persians/Iranians, particularly the Arabs. I argue that equally important to understanding Iranian modernity is its lesser recognized, shameful and self-demeaning face, as manifested through a simultaneous 19th-century discourse, which I call “self-deprecating modernity.” This was an often self-ridiculing and shame-inducing, sometimes satirical, discourse featuring an emotion-driven and self-Orientalizing framework that developed out of many mid-nineteenth-century Iranian modernists’ obsessions with Europe's gaze; with self-surveillance; and with the perceived humiliation of Iranians through the ridiculing laughter of Other (especially European) nations at Iran's and Iranians’ expense. To explore this discourse, I re-examine the works of three pre-constitutionalist thinkers and writers within the broader sociopolitical context of late Qajar Iran, surveying their perspectives on shame, embarrassment, and ridiculing laughter, and showing how they were significantly informed by, while also helping to form, self-deprecating modernity. Given the strong, self-colonizing presumptions of this discourse, I conclude the article with a stress on the importance of re-exploring collective self-critical practices in modern Iranian history, culture, and literature with an eye toward decolonizing self-criticism.
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Ssorin-Chaikov, Nikolai. "The Black Box: Notes on the Anthropology of the Enemy." Inner Asia 10, no. 1 (2008): 37–63. http://dx.doi.org/10.1163/000000008793066821.
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AbstractThis article critically revisits the Foucauldian perspective on modernity by exploring the constitutive importance of limits of transparency in relations of power and knowledge. It differentiates between Foucault's Panopticon as a model for modernity, which posits a total visibility of subject under modern gaze, and what I call cybernetic ways of knowing that posit the 'black box' of the inner self that is blocked from visibility. The case in point is a comparative study of two anthropologies – two groups of anthropological cadres – the American anthropologists who in the 1940s were involved in emerging Soviet studies, and Soviet anthropologists of the 1920s and 1930s who took part in Soviet reforms. The article draws attention to similarities in their perspective of images and notions of the enemy: the 'enemy of the people' within Soviet society and the Soviet society as the West's Cold War enemy. In doing so, the aim of this article is to develop an ethnographic perspective on state socialism that does not depend on a foundational dualist distinction between 'Soviet' and 'Western' or 'socialist' and 'capitalist' modernity as a starting point.
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Hang, Ziyao. "The Contemporary Significance of the Anthropological Turn." Lecture Notes in Education Psychology and Public Media 42, no. 1 (March 14, 2024): 131–38. http://dx.doi.org/10.54254/2753-7048/42/20240830.
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The fundamental questions of "What is human place in Being" and "What is man" are being marginalised by human proprietary from Modernity, such as capital, political institutions, natural sciences and modern technology. Traditional metaphysics is deaf to Modernity, and general anthropology also does not touch human Essence and the Being of human beings. The result is that the human existence is at stake. German philosophers, Max Scheler, Helmuth Plessner and Arnold Gehlen, predicted these realities and endeavoured to establish all-encompassing and epochal philosophical anthropology, dedicating to exploring the issues of the times. This paper follows the philosophical anthropology paradigm where in reference to other creatures and in the midst of the liberation of self-consciousness, humans gradually reveal a unique place and project themselves into the human social realm, starting with the two core categories, Person and Man. Finally, it concludes that philosophical anthropology clings to Zeitgeist (spirit of the times) and creates a worldview and a basic rationale for the contemporary to develop the methodology in response to the issues of Modernity.
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GREGG, SAMUEL. "METAPHYSICS AND MODERNITY: NATURAL LAW AND NATURAL RIGHTS IN GERSHOM CARMICHAEL AND FRANCIS HUTCHESON." Journal of Scottish Philosophy 7, no. 1 (March 2009): 87–102. http://dx.doi.org/10.3366/e1479665108000341.
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This paper argues that the founding fathers of the tradition of Scottish Enlightenment natural jurisprudence, Gersholm Carmichael (1672–1729) and Francis Hutcheson (1694–1746), articulated a view of rights that is pertinent to the contemporary dominance of the language of rights. Maintaining a metaphysical foundation for rights while drawing upon the early-modern Protestant natural law tradition, their conception of rights is more significantly indebted to the pre-modern scholastic natural law tradition than often realized. This is illustrated by exploring some of the background to their respective theories of rights, detailing the precise reasoning that Carmichael and Hutcheson brought to bear upon their conception of rights, and then exploring their application of their understanding of rights to the question of property.
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Muthmainnah, Kani, and Kemas Ridwan Kurniawan. "Traditionality and Modernity: Post-Colonial Architecture in Indonesia." E3S Web of Conferences 65 (2018): 01003. http://dx.doi.org/10.1051/e3sconf/20186501003.
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The paradigm of traditionality in Indonesian modern architecture becomes a polemical discourse especially in relation to the development of Indonesian architecture identity in the post-colonial era. The awareness and spirit of exploring identities give birth to new experiments and ideas, assuming traditionality as the anti-thesis of Indonesian International-Style modernism initiated during the Old Order. The focus of this research is to explore different operation and practice of the paradigm in Indonesian architecture discourse much or less alluded with power and politics during the Old and New Order. The aim of this research is to redefine the meaning of traditionality in Indonesian Modern Architecture. This research uses qualitative approach by using a discursive method to analyse the representation of traditionality in Indonesian post-colonial architecture. The author expects to elaborate the manifesto of traditionality through a categorization that is based on the implementation of values, forms, processes, and changes toward the condition of the current development.
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Mohamed Aboueldahab, Essam Ibrahim Mohamed, and S. M. Abdul Quddus. "The Crisis of Governance and Modernity: Exploring its Nature from a Moral Perspective (Krisis Tadbir Urus dan Kemodenan: Menelusuri Tabiatnya daripada Perspektif Moral)." Journal of Islam in Asia (E-ISSN 2289-8077) 17, no. 1 (September 17, 2020): 332–55. http://dx.doi.org/10.31436/jia.v17i1.915.
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The objective of this paper is to understand the complex relationship between the concepts of governance and modernity. Modernity created a crisis that inhibits achieving goals of governance in its both political and economic terms. The problem of governance can be understood from the arguments put forward by Carl Schmitt in his concept of ‘central domain’. He explained that contemporary human life is governed by the economic logic that describes human behaviour and responsibility as neutral to things and actions. In fact, many scholars have striven to rethink the nature of governance and its limits. Modernity has created its own moral patterns in accordance with the dominant models of governance. Governance itself has been transformed from a moral system of responsibility and transparency to just mere procedures to overcome constraints in controlling a society. Some scholars believe that the problem of corruption derives from lack of moral disposition that dominate ruling elites’ behaviour. This paper examines works of selected scholars in order to understand the relationship between modernity and governance and concludes that there is a need to rethink morality in understanding governance more than just think in restructuring of a range of legal and administrative procedure. There is a need to think radically about the nature of the current moral problem and its latent implications for governance. Keywords: Governance, Modernity and enlightenment, Crisis of modernity, Governance and morality, Problems of governance. Abstrak Objektif kertas kerja ini adalah untuk memahami hubungan yang kompleks antara konsep tadbir urus dan kemodenan. Kemodenan membuahkan krisis yang menghalang pencapaian matlamat tadbir urus dalam kedua-dua terma politik dan ekonomi. Masalah tadbir urus boleh difahami melalui konsep utama Carl Schmitt yang menyatakan bahawa kehidupan manusia yang sementara dikawal oleh logik ekonomi yang seterusnya menggambarkan tingkah laku dan tanggungjawab manusia sebagai neutral terhadap segala sesuatu dan tindakan. Ramai sarjana telah menilai semula tabiat tadbir urus dan hadnya. Kemodenan telah membentuk pola moralnya yang tersendiri sesuai dengan model dominan tadbir urus. Tadbir urus itu sendiri telah bertukar daripada sistem moral yang bersifat tulus dan bertanggunjawab kepada semata-mata prosedur bagi mengatasi masalah dalam mengawal masyarakat. Sesetengah sarjana percaya bahawa masalah rasuah berpunca daripada keruntuhan moral yang menguasai tingkah laku golongan pentadbir elit. Kertas kerja ini mengkaji beberapa idea sarjana terpilih bagi memahami hubungan antara kemodenan dan tadbir urus. Kajian menyimpulkan bahawa perlunya menilai semula perkara moral dalam memahami tadbir urus dan bukan sekadar memikirkan penstrukturan semula prosedur undang-undang dan pentadbiran. Terdapat juga keperluan bagi menilai semula secara serius berkenaan tabiat masalah moral hari ini dan kesannya yang terpendam dalam tadbir urus. Kata Kunci: Tadbir urus, Kemodenan, Krisis Komodenan, Kemodenan dan moral, Masalah tadbir urus.
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Heeren, Alice. "The Many Lives of Oscar Niemeyer’s Column: The Legacy of Brasília, Coloniality, and Heritage in the Works of Lais Myrrha and Talles Lopes." Arts 12, no. 2 (March 14, 2023): 56. http://dx.doi.org/10.3390/arts12020056.
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This article examines contemporary artists’ appropriation of the city of Brasília to critique Brazil’s continued reliance on the “unfinished” project of modernity. Exploring the construction of the scenography of Brasília and its resonance with the architecture and organization of space in the colonial plantations, the works of contemporary artists Lais Myrrha (Estudo de Caso [Case Study], Estudo para um Futuro Construído [Study for a Constructed Future]), and Talles Lopes (Construção Brasileira [Brazil Builds]) allows us to reconnect Brasília with the backdrop that gave rise to this ideal. These works invoke the reconciliation of the colonial matrix of power in Lucio Costa’s discourse about modernist architecture in Brazil, of which Brasília is the culmination. Myrrha’s and Lopes’ works show that the history and legacy of Brasília, not only as an idea but also as form, are embedded in the Brazilian imaginary and built environment in the contemporary moment.
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Roknifard, J., О. Gafarli, and L. Terebessy. "Islam and Progress: Between Tradition and Modernity." Journal of International Analytics 11, no. 4 (February 8, 2021): 104–21. http://dx.doi.org/10.46272/2587-8476-2020-11-4-104-121.
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In the course of rethinking how Muslim communities have historically reacted to progress and integrated its achievements into their lives, we tried to revisit the reasons why the Islamic world has preserved a deep rift between tradition and modernity. Looking at the debate in theological and near-theological circles amongst Muslim thinkers and theorists of the past, we conclude that one of the major issues in terms of philosophical grounds is that religion has become associated with tradition more than with the revelation. Religion teaches timeless principles, while tradition adheres to past practices, which are time-bound. When tradition is treated as religion, problems arise, for traditional practices can conflict with modern ones. A large portion of the Muslim world has difficulties in adapting to modernity, and this is related to the fact that religiosity has become associated with feudalism and ritual. While a strong suggestion is to discursively separate religion from politics, this article nevertheless begins by exploring how progress in the Muslim world is affected by the confluence of tradition and revelation, among other factors. The two case studies based on the analysis of the specifics of modernization in Turkey and Iran are highlighted the trends that hinder technological progress in the countries of the Islamic world.
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Li (李華瑞), Huarui, and Anja Bihler. "Time to Turn the Page in Tang and Song History Studies: Exploring the Tang-Song Transformation Theory from Multiple Perspectives." Journal of Chinese Humanities 6, no. 2-3 (May 11, 2021): 153–79. http://dx.doi.org/10.1163/23521341-12340095.
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Abstract In China, Naitō Konan’s “theory on modernity since the Song” (Tang-Song transformation theory) did not elicit widespread academic interest until the twenty-first century. The following article provides a comprehensive analysis of the reception to Naitō’s theory by Chinese historians and the implications for Chinese Song studies. The author discusses the Naitō hypothesis from six different perspectives: the theoretical basis and political background of Naitō’s work, historical development patterns in China and the West, Chinese history as the history of a multiethnic country, international scholarship on the periodization of Chinese history, and the contributions by Chinese scholars. The author concludes that Chinese Tang and Song historians should turn the page and move on from Naitō Konan’s modernity theory (transformation theory).
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Ibanga, Diana-Abasi. "Exploring Recent Themes in African Spiritual Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 4 (January 30, 2023): 121–40. http://dx.doi.org/10.4314/ft.v11i4.8s.
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There are theoretical and thematic shifts in African spiritual philosophy literature on the meaning of spirituality. On the one hand, traditional conceptions of spirituality are based on the dimensions of transcendence and supernaturalism. Common themes include ritualism, totemism, incantation, ancestorism, reincarnation, destiny, metempsychosis, witchcraft, death, soul, deities, etc. On the other hand, the evolving trend appeals to naturality and immanence. Common themes include sacrality, piety, respectability, relatability, existential gratitude, sacred feminine, etc. This work explores these recent and developing themes. It aims to show that the understanding of spirituality in African modernity is increasingly linked to psychological traits expressed in attitude and behaviour as against traditional understanding that focused on cultural/ religious practices such as ritualism, ancestorism, and deities. The analysis reveals that recent studies link the experience of spirituality with wholeness and interdependence, and a recognition of one’s place in the connective web of other existents in nature
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Berkey, Kimberly Matheson. "Arché-ic: Secularization in Giorgio Agamben’s “Homo Sacer” series." Reflexão 43, no. 2 (May 10, 2019): 189. http://dx.doi.org/10.24220/2447-6803v43n2a4347.
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This paper puts Agamben in conversation with the topic of secularization. The fit between thinker and topic is quite natural, given that Agamben frequently approaches modernity through a theological archive, takes secularization narratives as the contrast space for his own account of intellectual history, and regularly discusses secularization through the lens of signatures. The result is that his work ends up revising secularization narratives by relocating the source of modernity in a deeper metaphysical regime rather than a past historical moment. The paper begins first by outlining Agamben’s engagement with secularization theorists and concepts throughout the Homo Sacer series. Next, I sketch Agamben’s ontological picture, exploring the “arché” as the backdrop for his analysis of secularization as a signature. I conclude with three ways Agamben’s work might reconfigure our conversations about the secular and allow engagement with new theoretical partners. By turning our attention away from the binaries of religious/secular to the third option represented by the messianic, Agamben revises traditional narratives about the decline of metaphysics, broadens our alternatives beyond the overly-narrow constraints represented by someone like Charles Taylor, and opens the beginnings of a possible rapprochement with postcolonial accounts of modernity.
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Ertürk, Nergis. "Modernity and Its Fallen Languages: Tanpιnar's Hasret, Benjamin's Melancholy." PMLA/Publications of the Modern Language Association of America 123, no. 1 (January 2008): 41–56. http://dx.doi.org/10.1632/pmla.2008.123.1.41.
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A comparative study of the politics and theory of language in the writings of Ahmet Hamdi Tanpιnar and Walter Benjamin, this article suggests that a rethinking of the discursive commensurability and incommensurability of modern Turkish language and literature with western European representational practices has crucial implications for critical comparative methodology today. I leave behind conventional accounts based on models of European literary influence, emphasizing instead changes in writing practices that accompanied the development of modern literature and comparatism. Of particular significance for my analysis are the intensification of print culture and language reforms. I examine Tanpιnar's writings as a special archive registering the problematic of representational writing, while exploring their continuities and discontinuities with Benjamin's work. I configure an alternative critical comparative framework, troubling the uneven epistemological categories of modernity through which “East” and “West” continue to structure even the transnationalist critical discourse that interrogates them.