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Books on the topic 'Postmodern humanism'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Deliberate criticism: Toward a postmodern humanism. Athens: University of Georgia Press, 1992.

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2

The postmodern humanism of Philip K. Dick. Lanham, Md: Scarecrow Press, 2009.

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3

Davis, Todd F., and Kenneth Womack. Postmodern Humanism in Contemporary Literature and Culture. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230599505.

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4

Miernowski, Jan, ed. Early Modern Humanism and Postmodern Antihumanism in Dialogue. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32276-6.

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5

Vico's uncanny humanism: Reading the New science between modern and postmodern. Ithaca, NY: Cornell University Press, 2003.

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6

Davis, Todd F. Kurt Vonnegut's crusade: Or, how a postmodern harlequin preached a new kind of humanism. Albany, NY: State University of New York Press, 2006.

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7

Kurt Vonnegut's crusade, or, How a postmodern harlequin preached a new kind of humanism. Albany: State University of New York Press, 2006.

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8

Böhme, Günther. Humanismus zwischen Aufklärung und Postmoderne. Idstein: Schulz-Kirchner, 1994.

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9

Steichen, Edward. The family of man, 1955-2001: Humanismus und Postmoderne : eine Revision von Edward Steichens Fotoausstellung = Humanism and postmodernism : a reappraisal of the photo exhibition by Edward Steichen. Marburg: Jonas Verlag, 2004.

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10

Pangarsa, Galih Widjil. Arsitektur untuk kemanusiaan: Teropong visual culture atas karya-karya Eko Prawoto. Surabaya: Wastu Lanas Grafika, 2008.

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11

What is posthumanism? Minneapolis: University of Minnesota Press, 2010.

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12

Vest, Jason P. Postmodern Humanism of Philip K. Dick. Scarecrow Press, Incorporated, 2009.

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13

Womack, Professor Kenneth, Kenneth Professor Womack, and Todd F. Davis. Postmodern Humanism in Contemporary Literature and Culture. Palgrave Macmillan, 2014.

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14

Miernowski, Jan. Early Modern Humanism and Postmodern Antihumanism in Dialogue. Springer International Publishing AG, 2018.

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15

Miernowski, Jan. Early Modern Humanism and Postmodern Antihumanism in Dialogue. Palgrave Macmillan, 2016.

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16

Miernowski, Jan. Early Modern Humanism and Postmodern Antihumanism in Dialogue. Palgrave Macmillan, 2016.

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17

Zengotita, Thomas de. Postmodern Theory and Progressive Politics: Toward a New Humanism. Palgrave Macmillan, 2018.

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18

Zengotita, Thomas de. Postmodern Theory and Progressive Politics: Toward a New Humanism. Palgrave Macmillan, 2019.

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19

Davis, Todd F., and Kenneth Womack. Postmodern Humanism in Contemporary Literature and Culture: Reconciling the Void. Palgrave Macmillan, 2006.

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20

Womack, K., and T. Davis. Postmodern Humanism in Contemporary Literature and Culture: Reconciling the Void. Palgrave Macmillan, 2016.

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21

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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22

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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23

Carter, John D. Christian Perspective of Postmodern Existentialism: The New Humanism of Western Culture. Wipf & Stock Publishers, 2021.

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24

Luft, Sandra Rudnick. Vico's Uncanny Humanism: Reading the New Science Between Modern and Postmodern. Cornell University Press, 2003.

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25

Kurt Vonneguts Crusade Or How A Postmodern Harlequin Preached A New Kind Of Humanism. State University of New York Press, 2008.

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26

Davis, Todd F. Kurt Vonnegut's Crusade; or, How a Postmodern Harlequin Preached a New Kind of Humanism. State University of New York Press, 2006.

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27

Existentialisme en humanisme in postmoderne tijden: Sartre, Camus en Bataille herdacht. Rotterdam: Erasmus Universiteit, 1998.

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28

Henk, Oosterling, and Prins A. W. 1957-, eds. Existentialisme en humanisme in postmoderne tijden: Sartre, Camus en Bataille herdacht. Rotterdam: Erasmus Universiteit, 1998.

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29

Feinsod, Harris. The Ruins of Inter-Americanism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682002.003.0004.

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During the early Cold War, inter-Americanism often took shape in the genre of postromantic meditations on pre-Columbian ruins. These ruin poems are usually understood as expressions of universal humanism, exercises in postmodern tourism, symptoms of neo-imperial fortune hunting, or preludes to 1970s ethnopoetics. By contrast, the chapter argues that ruin poems galvanized by Pablo Neruda’s “Heights of Macchu Picchu” and Charles Olson’s “The Kingfishers” respond to the rapid demise of the movement for hemispheric democracy. Through their identifications with indigenous civic histories, poets critiqued the collapse of political and cultural inter-Americanism. Moving beyond poets like Neruda and Olson who had previously maintained a formal relation to Good Neighbor diplomacy, it shows how even Allen Ginsberg’s poetic theories developed during sojourns in Mayan Mexico, and the tropes of ruin poetry subtend the “destroyed” generation in “Howl” (1956), as well as poems by writers in his cohort such as Philip Lamantia and Ernesto Cardenal.

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30

The Human Image in Postmodern America. American Psychological Association (APA), 2003.

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31

Rushdy, Ashraf H. A. The Banality of Forgiveness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851972.003.0003.

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This chapter argues that some postmodern philosophers of forgiveness—especially John Milbank, Jacques Derrida, and Vladimir Jankélévitch—develop a restrictive model of what forgiveness is and argue that it is therefore “impossible” because they implicitly draw on a Pauline conception of forgiveness. In the Pauline model, the forgiveness humans extend to each other is modeled on the kind of forgiveness that a divine being can give to a fallen humanity. Milbank, Derrida, and Jankélévitch suggest that it is what forgiveness is, that it is the only practice that can be called forgiveness, and any less “pure” form of forgiveness just isn’t forgiveness. This chapter demonstrates the problem with such mystical and sceptical conceptions of the moral practice of interpersonal forgiveness.

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32

Vanheste, Jeroen. Guardians of the Humanist Legacy: The Classicism of T. S. Eliot's Criterion Network and Its Relevance to Our Postmodern World. BRILL, 2007.

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33

Vanheste, Jeroen. Guardians of the Humanist Legacy: The Classicism of T.S. Eliot's Criterion Network and its Relevance to our Postmodern World. Brill, 2007. http://dx.doi.org/10.1163/9789047420088.

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34

Guardians of the Humanist Legacy: The Classicism of T.S. Eliot's Criterion Network and Its Relevance to Our Postmodern World (Philosophy of History and Culture). Brill Academic Publishers, 2007.

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35

Smith, Bonnie G. Temporality. Edited by Lisa Disch and Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.47.

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Time or temporality is a concept by which humans confront the experience of duration. Feminists across the globe have constructed theories, political programs, and fantasies based on an awareness of temporality, usually as a tool to confront long-standing myths, inequality, and oppression. Feminist history is especially concerned with temporality, but so are activists who invoke the conditions of women in the past and present that must be remedied in the future. Temporality is embedded in discourses of the body and sexuality, and in this respect, women are seen as especially time bound. Postmodern theory has provided feminism with new approaches to time—many of them seeking to confound what can be called ordinary restrictions on time and to overturn time’s seeming limitations. Nonetheless, temporality exists only in language that is already gendered, seeming to set limits to a revolt against time.

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36

Dias, Luciano Souto, Denilson Mascarenhas Gusmão, Mírian Célia Gonçalves de Almeida, and Teodolina Batista da Silva Cândido Vitório. A ressignificação do Direito a partir da pandemia do novo Coronavírus. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-5861-073-1.

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The work “Reassignment of Law from the new coronavirus pandemic” is an interdisciplinary collective production idealized under the perceptive lenses of notable scope professionals in the legal universe, working in the various fields of law, in the noble priesthood of the law, judiciary, economics, psychology, masters, doctors and post-doctors, with renowned national and international institutions degrees. The careful reading of this impressive collection shows that the new coronavirus invites to the non-negotiable duty of reflection, both on the large scale suffering it imposed on humanity and on the legal repercussions of the pandemic situation consequences. The reflections proposed in this book suggest that postmodern society change course is unavoidable. Furthermore, they seek to add density and hope to legal science in this time of uncertainty, strategically re-signifying post-pandemic law, with the incessant expectation that the next chapters of universal history will be marked by the overcome capacity, based on the hegemony of rights and respect for human dignity, under the reign of legitimate justice.

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37

Debes, Remy, ed. Dignity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.001.0001.

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The concept of dignity typically brings to mind an idea of moral status that supposedly belongs to all humans equally, and which serves as the basis of human rights. But this moralized meaning of dignity is historically very young. Until the mid-nineteenth century, dignity suggested an idea about merit: it connoted elevated social rank, of the sort that marked nobility or ecclesiastic preferment. What explains this radical change in meaning? And before this change, did anything like the moralized concept of dignity exist, that is, before it was named by the term “dignity”? If so, exactly how old is the moralized concept of dignity? In this volume, leading scholars across a range of disciplines attempt to answer these questions by clarifying the presently murky history of “dignity,” from classical Greek thought through the Middle Ages and Enlightenment to the present day. In the process, four platitudes about the history of human dignity are undermined: (1) the Roman notion of dignitas is not the ancient starting point of our modern moralized notion; (2) neither the medieval Christian doctrine of imago Dei nor the renaissance speech of Pico della Mirandola, Oration on the Dignity of Man, was a genuine locus classicus of dignity discussion; (3) Immanuel Kant is not the early modern proprietor of the concept; (4) the universalization of the concept of dignity in the postmodern world (ca. 1800–present) is not the result of its constitutional indoctrination by the “wise forefathers” of liberal states like America or France.

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38

Schubert, William H., and Ming Fang He. The Oxford Encyclopedia of Curriculum Studies. Oxford University Press, 2021. http://dx.doi.org/10.1093/acref/9780190887988.001.0001.

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115 entries The Oxford Encyclopedia of Curriculum Studies (OECS) addresses the central question of Curriculum Studies as: What is worthwhile? The articles show how the public, personal and educational concerns about composing lives are the essence of curriculum. Writ large, Curriculum Studies pertains to what human beings should know, need, experience, do, be, become, overcome, contribute, share, wonder, imagine, invent, and improve. While the OECS treats curriculum as definitely central to schooling, it also shows how curriculum scholars also work on myriad other institutionalized and non-institutionalized dimensions of life that shape the ways humans learn to perceive, conceptualize, and act in the world. Thus, while OECS treats perennial curriculum categories (e.g., curriculum theory, history, purposes, development, design, enactment, evaluation), it does so through a critical eye that provides counter-narratives to neoliberal, colonial, and imperial forces that have too often dominated curriculum thought, policy, and practice. Thus, OECS presents contemporary perspectives on prevailing topics such as science, mathematics, social studies, literacy/reading/literature/language arts, music, art, physical education, testing, special education, liberal arts, many OECS articles also show how curriculum is embedded in ideology, human rights, mythology, museums, media, literature/film, geographical spaces, community organizing, social movements, cultures, race relations, gender, social class, immigration, activist work, popular pedagogy, revolution, diasporic events, and much more. To provide such perspectives, articles draw upon diverse scholarly traditions in addition to (though including) established qualitative and quantitative approaches (e.g., feminist, womanist, oral, critical theory, critical race theory, critical dis/ability studies, Indigenous ways of knowing, documentary, dialogue, postmodern, cooperative, posthuman, and diverse modes of expression). Moreover, such orientations (often drawn from neglected work Asia, the Global South, Aboriginal regions, and other often excluded realms) reveal positions that counter official or dominant neo-liberal impositions by emphasizing hidden, null, outside, material, embodied, lived, and transgressive curricula that foster emancipatory, ecologically interdependent, and continuously growing constructs.

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