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Journal articles on the topic 'Postmodern'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Figueroa Sánchez, Cristo Rafael. "De Piel en Piel de Montserrat Ordóñez: la metamorfosis de la serpiente y la sabiduría de la araña." Estudios de Literatura Colombiana, no. 11 (November 2, 2011): 64–79. http://dx.doi.org/10.17533/udea.elc.10505.

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Resumen: El artículo pretende situar la poética que anima el poemario De Piel en Piel (Ekdysis) de Montserrat Ordóñez dentro de las direcciones actuales de la poesía hispanoamericana y colombiana, particularmente en el cruce de tendencias subjetivistas procedentes de la vanguardia, con elaboraciones de cuño postmoderno: autorregulación del texto, opción por la reescritura y dilución entre la palabra propia y la ajena. Descriptores: Ordóñez, Montserrat; Poesía colombiana; Poesía vanguardista; Poesía postmoderna; Reescritura. Abstract: The article tries to locate the roetry that enlinves the collection of poems De Piel en Piel (Ekdysys), written by Monserrat Ordóñez, in the course of the present orientations of Spanish-American and Colombian Poetry, particularly the contact between the subjective tendencies originated at the vanguard, with elaborations of postmodern marks: auto regulations of the text, possibilities of text rewriting and dilution between the own and the other’s words. Key words: Ordónez, Montserrat; Colombian Poetry; Vanguardist Poetry; Postmodern Poetry; Rewriting.

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2

LARKIN, WILLIAM J. "Approaches to and Images of Biblical Authority for the Postmodern Mind." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 129–38. http://dx.doi.org/10.2307/26422159.

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Abstract Biblical authority is unintelligible, if not inimical, to the postmodern mind. Deconstructive, analytical postmodernists are hostile to any "privileging" of a text. Playful postmoderns, many persons in the broader culture, though technologically sophisticated, live "surface" lives indifferent to authority, biblical or otherwise. Constructivist postmoderns promote "Scripture free" paradigms for constructive living. Through reflection on the Bible as "sword" and "grand mural," "mirror" and "CD-ROM," "light for the path" and "map for the journey," this article seeks to commend Scripture to the postmodern mind of whatever stripe.

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LARKIN, WILLIAM J. "Approaches to and Images of Biblical Authority for the Postmodern Mind." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 129–38. http://dx.doi.org/10.5325/bullbiblrese.8.1.0129.

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Abstract Biblical authority is unintelligible, if not inimical, to the postmodern mind. Deconstructive, analytical postmodernists are hostile to any "privileging" of a text. Playful postmoderns, many persons in the broader culture, though technologically sophisticated, live "surface" lives indifferent to authority, biblical or otherwise. Constructivist postmoderns promote "Scripture free" paradigms for constructive living. Through reflection on the Bible as "sword" and "grand mural," "mirror" and "CD-ROM," "light for the path" and "map for the journey," this article seeks to commend Scripture to the postmodern mind of whatever stripe.

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4

Bordo, Susan, Jane Flax, bell hooks, and Judith Butler. "Postmodern Subjects, Postmodern Bodies." Feminist Studies 18, no. 1 (1992): 159. http://dx.doi.org/10.2307/3178218.

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5

Hamera, Judith. "Postmodern performance, postmodern criticism." Literature and Performance 7, no. 1 (November 1986): 13–20. http://dx.doi.org/10.1080/10462938609391622.

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6

Albahi, Haidarsyah Dwi. "Kajian Makna dan Konsep Estetik pada Ilustrasi Harimau Karya Bodilpunk." Ars: Jurnal Seni Rupa dan Desain 24, no. 3 (April 12, 2022): 173–84. http://dx.doi.org/10.24821/ars.v24i3.4883.

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Perkembangan seni ilustrasi di Indonesia begitu beragam dan sangat dipengaruhi oleh perkembangan art style pada era postmodern. Dalam era postmodern, para ilustrator cenderung mengedepankan kebebasan dalam mengekspresikan diri dalam visual karyanya, tidak ingin terpaku pada suatu kaidah visual dan standar yang berlaku dalam dunia seni gambar ilustrasi. Bodilpunk (Rahadil Hermana) merupakan seorang seniman ilustrator yang mempunyai kekhasan dalam ide pemikiran postmodern. Ilustrasi karya Bodilpunk selalu tampil dengan objek-objek fantasi melalui deformasi dan imajinasi bentuk. Gaya visual ilustrasi khas Bodilpunk cenderung menampilkan objek dengan wujud imajinatif dalam bentuk yang distorsi, dia adalah cerminan seorang postmodernis dengan metode berpikir intitutional. Ilustrasi ciptaan Bodilpunk bertema harimau merupakan karya yang sangat kental dengan nuansa postmodern. Pengaruh postmodern pada ilustrasi harimau, terlihat pada penggayaan-penggayaan yang diberikan pada unsur visualnya. Penelitian ini membantu menjelaskan permasalahan konsep, estetika dan makna ilustrasi harimau karya Bodilpunk sebagai sebuah karya seni berlatarbelakang postmodern. Fokus penelitian ini adalah memahami konsep, idiom estetik serta makna yang terdapat pada ilustrasi seri harimau. Makna yang muncul dari ilustrasi harimau, sebagai sebuah karya dengan penggambaran realita secara berlebihan (hiperealitas), antara lain: makna ekonomi, makna budaya dan makna ekspresi.

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7

Taylor, Peter J. "Modern, postmodern and post postmodern." Political Geography 13, no. 3 (May 1994): 279–89. http://dx.doi.org/10.1016/0962-6298(94)90032-9.

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8

Nuyen, A. T. "Postmodern theology and postmodern philosophy." International Journal for Philosophy of Religion 30, no. 2 (October 1991): 65–76. http://dx.doi.org/10.1007/bf00139047.

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9

Machalet, Christian. "Postmodern." Zeitschrift für Pädagogik und Theologie 38, no. 6 (June 1, 1986): 517–19. http://dx.doi.org/10.1515/zpt-1986-0603.

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10

Frank, Arthur W. "Postmodern Sociology/Postmodern Review:Interpretive Interactionism;Interpretive Biography." Symbolic Interaction 14, no. 1 (February 1991): 93–100. http://dx.doi.org/10.1525/si.1991.14.1.93.

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11

Pangumbahas, Recky, and Oey Natanael Winanto. "MEMBACA KEMBALI PANDANGAN MORALITAS POSTMODERNISM UNTUK KONTEKS PENDIDIKAN KRISTEN (RE-READING THE WORLDVIEW OF POSTMODERNISM MORALITY FOR THE CONTEXT OF CHRISTIAN EDUCATION)." QUAERENS: Journal of Theology and Christianity Studies 3, no. 1 (June 25, 2021): 73–84. http://dx.doi.org/10.46362/quaerens.v3i1.33.

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One of the most important elements of postmodernity is the growing awareness of the diversity and potential incommensurability of the various forms of cultural life that sustain groups and individuals and addresses the postmodernist denial that postmodernism is inherently apathetic or hostile to social or political action. Postmodernism is a reaction to the epistemological ideals of modernity. Postmodernism is based on a limited human point of view, and thus becomes a prisoner of its own subjectivity, resulting in two main characteristics, namely pluralism and relativism. This study analyzes the postmodern view that is implemented in Christian education in Indonesia. The method used in this article is a literature study by using philosophical biblical glasses to analyze postmodern views. The result is that postmodern moral education (such as transcendentalism and idealism) has some useful and some negative aspects that should be considered for planning moral education and curriculum development for Christian education in Indonesia. Satu elemen paling penting dari postmodernitas adalah tumbuhnya kesadaran akan keragaman dan potensi ketidakterbandingan dari berbagai bentuk kehidupan budaya yang menopang kelompok dan individu dan membahas penolakan postmodernis bahwa postmodernisme secara inheren apatis atau bermusuhan dengan tindakan sosial atau politik. Postmodernisme merupakan reaksi terhadap cita-cita epistemologis modernitas. Postmodernisme didasarkan pada sudut pandang manusia yang terbatas, dan dengan demikian menjadi tawanan subyektivitasnya sendiri, menghasilkan dua karakteristik utama, yaitu pluralisme dan relativisme. Kajian ini menganalisis pandangan postmodern yang diimplementasikan pada pendidikan Kristen di Indonesia. Metode yang digunakan pada artikel ini adalah studi literatur dengan memanfaat kacamata biblis filosofis untuk menganalisa pandangan postmodern. Hasilnya adalah pendidikan moral postmodern (seperti transendentalisme dan idealisme) memiliki beberapa aspek yang berguna dan beberapa negatif yang harus dipertimbangkan untuk perencanaan pendidikan moral dan pengembangan kurikulum pendidikan Kristen di Indonesia.

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12

Lamiot, Christophe, and Margaret E. Gray. "Postmodern Proust." South Atlantic Review 58, no. 4 (November 1993): 158. http://dx.doi.org/10.2307/3201025.

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13

Orlova, N. "Postmodern Arabesque." Voprosy filosofii, no. 6 (June 2019): 34–39. http://dx.doi.org/10.31857/s004287440005335-3.

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14

Hofer, John. "Postmodern Illness." Hastings Center Report 31, no. 2 (March 2001): 5. http://dx.doi.org/10.2307/3528485.

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15

Lake, Robert W. "POSTMODERN URBANISM?" Urban Geography 20, no. 5 (July 1999): 393–95. http://dx.doi.org/10.2747/0272-3638.20.5.393.

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16

Dahler-Larsen, Peter. "Postmodern (?) Ethics (?)." Proceedings of the International Association for Business and Society 8 (1997): 115–26. http://dx.doi.org/10.5840/iabsproc1997815.

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17

Guo, Maosheng. "Postmodern Pedagogy." American Journal of Semiotics 11, no. 3 (1994): 103–14. http://dx.doi.org/10.5840/ajs1994113/48.

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18

Porter, James N., and Zygmunt Bauman. "Postmodern Ethics." Canadian Journal of Sociology / Cahiers canadiens de sociologie 21, no. 4 (1996): 559. http://dx.doi.org/10.2307/3341530.

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19

Wexler, Philip, Stanley Aronowitz, and Henry Giroux. "Postmodern Education." Contemporary Sociology 21, no. 2 (March 1992): 231. http://dx.doi.org/10.2307/2075464.

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20

Karoff, Rebecca, and Margaret E. Gray. "Postmodern Proust." SubStance 22, no. 2/3 (1993): 353. http://dx.doi.org/10.2307/3685299.

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21

Nurzhanov, B. G. "Postmodern religion." Eurasian Journal of Religious Studies 10, no. 2 (2017): 58–62. http://dx.doi.org/10.26577/ejrs-2017-2-116.

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22

Hodson, W. L., Margaret E. Gray, and Bruce Stephen. "Postmodern Proust." Modern Language Review 90, no. 1 (January 1995): 205. http://dx.doi.org/10.2307/3733330.

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23

Wheeler, Wendy, Zygmunt Bauman, Bill Readings, and Bennet Schaber. "Postmodern Ethics." Modern Language Review 92, no. 1 (January 1997): 152. http://dx.doi.org/10.2307/3734700.

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24

Ewick, Patricia. "Postmodern Melancholia." Law & Society Review 26, no. 4 (1992): 755. http://dx.doi.org/10.2307/3053814.

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25

Dear, Michael, and Gregg Wassmansdorf. "Postmodern Consequences." Geographical Review 83, no. 3 (July 1993): 321. http://dx.doi.org/10.2307/215734.

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26

Power, Brian, Joe Egan, and Sean Freyne. "Postmodern Religion?" Books Ireland, no. 282 (2006): 21. http://dx.doi.org/10.2307/20624187.

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27

Gilinskiy, Yakov. "Postmodern deviantology." Russian Journal of Deviant Behavior 2, no. 1 (April 28, 2022): 10–16. http://dx.doi.org/10.35750/2713-0622-2022-1-10-16.

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The article examines the main ideas of deviantology (sociology of deviance) of postmodern society. The features of the postmodern society, in which modern humanity lives, affect all social processes, including deviant manifestations (crime, drug addiction, alcoholism, prostitution, suicide, etc.). Accordingly, the social sciences, including deviantology, are largely correcting the previously established beliefs.

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28

Prescott, Anne Lake. "Postmodern More." Moreana 40 (Number 153-, no. 1-2 (March 2003): 219–39. http://dx.doi.org/10.3366/more.2003.40.1-2.14.

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Thomas More is often called a “humanist,” and rightly so if the word has its usual meaning in scholarship on the Renaissance. “Humanist” has by now acquired so many different and contradictory meanings, however, that it needs to be applied carefully to the likes of More. Many postmodernists tend to use the word, pejoratively, to mean someone who believes in an autonomous self, the stability of words, reason, and the possibility of determinable meanings. Without quite arguing that More was a postmodernist avant la lettre, this essay suggests that he was not a “humanist” who stalks the pages of much recent postmodernist theory and that in fact even while remaining a devout Catholic and sensible lawyer he was quite as aware as any recent critic of the slipperiness of human selves and human language. It is time that literary critics tightened up their definition of “humanist,” especially when writing about the Renaissance.

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29

Fahy, John, and Stephen Brown. "Postmodern Marketing." Journal of Marketing 62, no. 1 (January 1998): 121. http://dx.doi.org/10.2307/1251809.

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30

Huk, Romana. "Postmodern Angels." Religion & Literature 52, no. 1 (2019): 220–41. http://dx.doi.org/10.1353/rel.2019.0054.

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31

Shukhrat-Zade, Asad. "Postmodern Consciousness." Annales Universitatis Mariae Curie-Skłodowska, sectio K – Politologia 28, no. 2 (March 4, 2022): 61. http://dx.doi.org/10.17951/k.2021.28.2.61-70.

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32

Webster, Karl. "Postmodern Eschatology?" Toronto Journal of Theology 15, no. 2 (September 1999): 167–82. http://dx.doi.org/10.3138/tjt.15.2.167.

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33

Wise, Christopher. "Postmodern Theory." Radical Philosophy Review of Books 8, no. 8 (1993): 1–3. http://dx.doi.org/10.5840/radphilrevbooks1993820.

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34

Morito, Bruce. "Postmodern Wetlands." Symposium 1, no. 1 (1997): 81–83. http://dx.doi.org/10.5840/symposium1997116.

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35

Vernon, Jim. "Postmodern Platos." Symposium 2, no. 1 (1998): 119–21. http://dx.doi.org/10.5840/symposium19982110.

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36

Tarifa, Fatos. "Postmodern Utopia." International Journal of Civic, Political, and Community Studies 11, no. 1 (2014): 33–43. http://dx.doi.org/10.18848/2327-0047/cgp/v11i01/43541.

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37

Aronson, Arnold. "Postmodern Design." Theatre Journal 43, no. 1 (March 1991): 1. http://dx.doi.org/10.2307/3207947.

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38

Allen, Barry. "Postmodern Pragmatism." Philosophical Topics 36, no. 1 (2008): 1–15. http://dx.doi.org/10.5840/philtopics20083611.

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39

Eagan, Jennifer L. "Postmodern Fables." International Studies in Philosophy 35, no. 1 (2003): 149–50. http://dx.doi.org/10.5840/intstudphil2003351235.

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40

Susan Elizabeth Howe. "Postmodern Colorado." Antioch Review 75, no. 2 (2017): 178. http://dx.doi.org/10.7723/antiochreview.75.2.0178.

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41

Pool, Robert. "Postmodern Ethnography?" Critique of Anthropology 11, no. 4 (December 1991): 309–31. http://dx.doi.org/10.1177/0308275x9101100402.

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42

Piccone, P. "Postmodern Populism." Telos 1995, no. 103 (April 1, 1995): 45–86. http://dx.doi.org/10.3817/0395103045.

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43

Gonzales, M. "Postmodern Biology?" Telos 1992, no. 92 (July 1, 1992): 181–86. http://dx.doi.org/10.3817/0692092181.

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44

Pickstock, C. "Postmodern Theology?" Telos 1998, no. 110 (January 1, 1998): 167–79. http://dx.doi.org/10.3817/1298110167.

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45

Casanova, Jose, and Zygmunt Bauman. "Postmodern Ethics." Contemporary Sociology 24, no. 4 (July 1995): 424. http://dx.doi.org/10.2307/2077709.

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46

Tololyan, Khachig, and Charles Caramello. "Postmodern Signs." NOVEL: A Forum on Fiction 19, no. 3 (1986): 264. http://dx.doi.org/10.2307/1345634.

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47

Ferris, Ina, and Diane Elam. "Postmodern Romance." NOVEL: A Forum on Fiction 27, no. 3 (1994): 315. http://dx.doi.org/10.2307/1345650.

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48

London, Bette, Pamela L. Caughie, and Patricia Ondek Laurence. "Postmodern Woolf." NOVEL: A Forum on Fiction 26, no. 2 (1993): 237. http://dx.doi.org/10.2307/1345694.

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49

Smith, George, and David McWhirter. "Postmodern James." NOVEL: A Forum on Fiction 30, no. 3 (1997): 419. http://dx.doi.org/10.2307/1345766.

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50

Hayman, David, and Allen Thiher. "Postmodern Words." NOVEL: A Forum on Fiction 18, no. 3 (1985): 270. http://dx.doi.org/10.2307/1345793.

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