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Artigos de revistas sobre o tema "Modernity"

Autor: Grafiati
Publicado: 4 de junho de 2021
Última modificação: 9 de novembro de 2024

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1

Watts, Philip. "Modernism/Modernity". South Central Review 14, n.º 3/4 (1997): 110. http://dx.doi.org/10.2307/3190215.

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2

Torrance, Robert M., e Donald Keene. "Modernism and Modernity". Journal of the Association of Teachers of Japanese 22, n.º 2 (novembro de 1988): 195. http://dx.doi.org/10.2307/488942.

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3

Schnapp, Jeffrey T. (Jeffrey Thompson), Michael Shanks e Matthew Tiews. "Archaeology, Modernism, Modernity". Modernism/modernity 11, n.º 1 (2004): 1–16. http://dx.doi.org/10.1353/mod.2004.0024.

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4

Khair, Tabish. "Modernism and modernity". Third Text 15, n.º 55 (junho de 2001): 3–13. http://dx.doi.org/10.1080/09528820108576910.

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5

Antliff, Mark. "Fascism, Modernism, and Modernity". Art Bulletin 84, n.º 1 (1 de março de 2002): 148–69. http://dx.doi.org/10.1080/00043079.2002.10787015.

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6

Antliff, Mark. "Fascism, Modernism, and Modernity". Art Bulletin 84, n.º 1 (março de 2002): 148. http://dx.doi.org/10.2307/3177257.

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7

Thacker, Andrew. "Travel, modernism and modernity". Studies in Travel Writing 22, n.º 2 (3 de abril de 2018): 232–33. http://dx.doi.org/10.1080/13645145.2018.1515708.

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8

MILBANK, JOHN. "SCHOLASTICISM, MODERNISM AND MODERNITY". Modern Theology 22, n.º 4 (outubro de 2006): 651–71. http://dx.doi.org/10.1111/j.1468-0025.2006.00338.x.

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9

Smith, Terry. "Modernism, Modernity and Otherness". Australian Journal of Art 13, n.º 1 (janeiro de 1996): 144–66. http://dx.doi.org/10.1080/03146464.1996.11432846.

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10

Wolff, J. "Modernism, Modernity and English Art". Oxford Art Journal 21, n.º 2 (1 de janeiro de 1998): 199–202. http://dx.doi.org/10.1093/oxartj/21.2.199.

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11

Moussaoui, Abderrahmane. "Islam et modernité / Islam and Modernity". Studia Islamica 115, n.º 2-3 (21 de dezembro de 2020): 258–65. http://dx.doi.org/10.1163/19585705-12341427.

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12

Kolland, Daniel. "Global Performances of a Belated Concept". Cromohs - Cyber Review of Modern Historiography, n.º 26 (4 de junho de 2024): 95–113. http://dx.doi.org/10.36253/cromohs-14516.

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This article uses a global concept history approach to critically engage with the semantically overdetermined and contested concept of modernity at the turn of the twentieth century. Eschewing grand theories, a more empirical method is applied by investigating the history of modernity as a concept used by historical actors. It thereby seeks to reveal anachronistic readings of it, as well as unearth the global scope of modernity performances. Tracing first West-European and then Ottoman-Turkish modernity translations (modernité, die Moderne, modernity, yeñilik, ʿaṣrīlik), the article shows how marginal this concept was in West-European discourse. The Turkish translations, in contrast, became central in indigenous reform rhetoric; ʿaṣrīlik (1916) even displayed a level of theoretical abstraction that West-European modernity concepts only acquired later. This analysis argues that the global circulation of the historical modernity concept was propelled by its semantic indeterminacy, normativity, and Eurocentrism, and thereby also critique modernity as an analytical concept.
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13

Meschonnic, Henri, Gabriella Bedetti e Alice Otis. "Modernity Modernity". New Literary History 23, n.º 2 (1992): 401. http://dx.doi.org/10.2307/469243.

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14

Ferrer, Albert. "From post-modernism to modernity again. From modernity to a paradigm shift". Educational Philosophy and Theory 50, n.º 14 (25 de novembro de 2018): 1428–29. http://dx.doi.org/10.1080/00131857.2018.1458800.

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15

Singer, B. "Introduction: Modernism, Modernity, and the Senses". Monatshefte XCVIII, n.º 2 (1 de junho de 2006): 175–79. http://dx.doi.org/10.3368/m.xcviii.2.175.

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16

Harpin, Tina. "Modernism/Modernity, vol. 13, no 3". Itinéraires, n.º 2009-3 (1 de novembro de 2009): 192–96. http://dx.doi.org/10.4000/itineraires.572.

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17

Elizabeth Wolde Giorgis. "Charting Out Ethiopian Modernity and Modernism". Callaloo 33, n.º 1 (2010): 82–99. http://dx.doi.org/10.1353/cal.0.0627.

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18

Berry, Francesca. "Modernity, Modernism and Sexual Difference, Again". Oxford Art Journal 30, n.º 2 (1 de junho de 2007): 327–34. http://dx.doi.org/10.1093/oxartj/kcm001.

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19

Hong, Jeesoon. "Modernism and Modernity in Republican China". Journal of Modern Chinese Literature 88 (31 de janeiro de 2019): 149–73. http://dx.doi.org/10.46487/jmcl.2019.01.88.149.

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20

Araeen, Rasheed. "Modernity, Modernism and Africa’s Authentic Voice". Third Text 24, n.º 2 (março de 2010): 277–86. http://dx.doi.org/10.1080/09528821003722272.

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21

Fehskens, Matthew Thomas. "The Contact Zones of Modernista Travel Literature: Modernism, Modernity, and the Hispanic Atlantic". Hispanófila 171, n.º 1 (2014): 303–19. http://dx.doi.org/10.1353/hsf.2014.0043.

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22

Vido, Roman. "Náboženství a modernita v současné sociologii náboženství". Sociální studia / Social Studies 5, n.º 3-4 (1 de outubro de 2008): 27–51. http://dx.doi.org/10.5817/soc2008-3-4-27.

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Článek se zabývá otázkou vztahu mezi modernitou a náboženstvím. Klasické sekularizační teorie předpokládaly, že s příchodem modernity ztrácí (tradiční) náboženství svůj společenský vliv a význam stejně jako dopad na životy moderních jedinců. Toto tvrzení se stalo známým jako "sekularizační teze". Nicméně empirická realita nepotvrdila takové proroctví: náboženství nadále představuje důležitý prvek v sociálním světě. Sociologové náboženství byli nuceni přehodnotit své teoretické představy a koncepty a přiznat, že dopad modernity na náboženství může být složitější a víceznačnější, než tvrdili jejich předchůdci. Text uvádí několik autorů, kteří se zabývají teoretickými úvahami o osudu náboženství v modernitě a kteří sdílejí přesvědčení o schopnosti modernity vytvářet své vlastní specifické formy náboženství, odlišné od těch tradičních.
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23

Lee, Raymond L. M. "MODERNITY, ANTI-MODERNITY AND POST-MODERNITY IN MALAYSIA". International Sociology 7, n.º 2 (junho de 1992): 153–71. http://dx.doi.org/10.1177/026858092007002003.

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24

Cavcic, Antonija. "Modernism and Modernity in British Women’s Magazines". European Journal of Communication 36, n.º 1 (fevereiro de 2021): 92–94. http://dx.doi.org/10.1177/0267323120987120.

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25

Chen, Huafei. "Rethinking Modernism and Modernity: A Dance Approach". Dance Chronicle 44, n.º 2 (4 de maio de 2021): 182–86. http://dx.doi.org/10.1080/01472526.2021.1927433.

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26

Kaščáková, Janka. "Modernism vs. modernity: Katherine Mansfield as critic". Brno studies in English, n.º 2 (2016): [5]—19. http://dx.doi.org/10.5817/bse2016-2-1.

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27

Solomon, William. "Slapstick Modernism: Charley Bowers and Industrial Modernity". Modernist Cultures 2, n.º 2 (outubro de 2006): 170–88. http://dx.doi.org/10.3366/e2041102209000264.

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William Solomon (SUNY-Buffalo) asks us how vernacular and avant-garde comic practice might function as twinned responses to standardised mass-production and the rationalisation of the workplace. Returning us to the recently rediscovered comic films of Charley Bowers - a pioneer of animated silent film and a proto-surrealist bricoleur lionised by André Breton, Solomon demonstrates how Bowers' absurd machinic assemblages “generate laughter at the expense of the ethos of productive rationalism, in the process of opening up an alternative understanding of machinery as the locus of exuberantly unsettling bursts of joy”.
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28

Alfred J. López. "Geomodernisms: Race, Modernism, Modernity (review)". MFS Modern Fiction Studies 54, n.º 2 (2008): 454–57. http://dx.doi.org/10.1353/mfs.0.0015.

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29

Whitney, Tyler. "Literary Recordings: Modernism, Media, and Acoustic Modernity". Modernism/modernity 27, n.º 4 (2020): 847–51. http://dx.doi.org/10.1353/mod.2020.0055.

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30

Fekadu-Uthoff, Sarah. "Travel, Modernism and Modernity. Farnham: Ashgate, 2015". Zeitschrift für Anglistik und Amerikanistik 66, n.º 4 (19 de dezembro de 2018): 482–86. http://dx.doi.org/10.1515/zaa-2018-0040.

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31

SLOBIN, GRETA N. "MODERNISM/MODERNITY IN THE POST-REVOLUTIONARY DIASPORA". Canadian-American Slavic Studies 37, n.º 1-2 (2003): 57–70. http://dx.doi.org/10.1163/221023903x00477.

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32

Ware, Ben. "Wittgenstein, modernity and the critique of modernism". Textual Practice 27, n.º 2 (março de 2013): 187–205. http://dx.doi.org/10.1080/0950236x.2012.721384.

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33

Harrington, Thomas S. "Modernism and modernity in the Mediterranean world". Mediterranean Historical Review 24, n.º 1 (junho de 2009): 55–57. http://dx.doi.org/10.1080/09518960903036672.

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34

Van Alphen, Ernst. "Attention for Distraction: Modernity, Modernism and Perception". Text Matters, n.º 7 (16 de outubro de 2017): 87–97. http://dx.doi.org/10.1515/texmat-2017-0005.

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Particularly in the latter half of the nineteenth century sensorial experiences changed at breakneck speed. Social and technological developments of modernity like the industrial revolution, rapid urban expansion, the advance of capitalism and the invention of new technologies transformed the field of the senses. Instead of attentiveness, distraction became prevalent. It is not only Baudelaire who addressed these transformations in his poems, but they can also be recognized in the works of novelist Gustave Flaubert and painter Edward Munch. By means of the work of William James, Walter Benjamin, Siegfried Kracauer and Georg Simmel, the repercussions of this crisis of the senses for subjectivity will be discussed.
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35

Bell, Daniel. "Resolving the contradictions of modernity and modernism". Society 27, n.º 3 (março de 1990): 43–50. http://dx.doi.org/10.1007/bf02695538.

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36

Griffin, Roger. "Modernity, modernism, and fascism. A "mazeway resynthesis"". Modernism/modernity 15, n.º 1 (2008): 9–24. http://dx.doi.org/10.1353/mod.2008.0011.

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37

Andrea L. Volpe. "Modernity, Modernism, and the Aesthetics of Illumination". Reviews in American History 37, n.º 4 (2009): 597–604. http://dx.doi.org/10.1353/rah.0.0138.

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38

Young, Paul. "Peripheralizing Modernity: Global Modernism and Uneven Development." Literature Compass 9, n.º 9 (setembro de 2012): 611–16. http://dx.doi.org/10.1111/lic3.12005.

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39

Matthews, J. T. "Globalizing the U.S. South: Modernity and Modernism". American Literature 78, n.º 4 (1 de dezembro de 2006): 719–22. http://dx.doi.org/10.1215/00029831-78-4-719.

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40

Wee, C. J. W. L. "Tropical Modernism(s), Miscegenated Art and Modernity". Southeast of Now: Directions in Contemporary and Modern Art in Asia 8, n.º 1 (março de 2024): 127–39. http://dx.doi.org/10.56159/sen.2024.a924619.

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Abstract: Tropical: Stories from Southeast Asia and Latin America opened on 18 November 2023 and ran at the National Gallery Singapore (NGS) until 24 March 2024. NGS’s website states that the exhibition is “the first large-scale museum exhibition to take a comparative approach across two regions united by their shared struggles against colonialism”, comprising over 200 paintings, sculptures, prints and installations. The exhibition proceeds not always via direct formal or informal engagements between artists but by “an alchemy of shared narratives” (Teo Hui Min). Tropical endeavours to complicate the essential link between modernism and modernity by reflecting on how the “accursed European and American influence” is “absorbed” (Hélio Oiticica) into the local and indigenous, resulting in what might be called miscegenated art .
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41

Riecken, Nils. "Modernity, Ḥadāthā, and Modernité in the Works of Abdallah Laroui". Contributions to the History of Concepts 14, n.º 2 (1 de dezembro de 2019): 67–90. http://dx.doi.org/10.3167/choc.2019.140204.

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The puzzle this article examines is how one can study the concept of modernity within the history of its universalization as a process of translation. For this purpose, I look at how the contemporary Moroccan historian and intellectual Abdallah Laroui has critically engaged with the history, politics, and epistemology of translating modernity (Arabic ḥadāthā, French modernité) into his intellectual and political setting of Morocco, North Africa, and the Middle East during and after the colonial period. I read him as making a critical intervention into existing modes of timing and spacing the concept of modernity and, thus, what I describe as the politics of historicity. In conclusion, I make a methodological plea for framing the history of concepts across political borders in terms of translational practices.
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42

Sharma, Dr Jatinder Kumar. "Lyotard and Habermas on Modernity, Post Modernism and The Present Cultural Crisis". Paripex - Indian Journal Of Research 3, n.º 8 (15 de janeiro de 2012): 155–56. http://dx.doi.org/10.15373/22501991/august2014/45.

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43

Calcagno, Antonio. "Interface: Modernity and Post-Modernity". Philosophy Today 39, n.º 4 (1995): 358–70. http://dx.doi.org/10.5840/philtoday19953943.

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44

Winkel, Eric. "Between Modernity and Post-Modernity". American Journal of Islam and Society 11, n.º 3 (1 de outubro de 1994): 430–35. http://dx.doi.org/10.35632/ajis.v11i3.2420.

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Kazuo Shimogaki 's working paper, number fourteen in the IMESseries, is a critical essay of The Islamic Left, a so-far one-time-onlyprivately produced journal. Three of its five articles are written by HasanHanafi, a professor at Cairo University, and a summary/translation ofHanafi's first and most important article. The essay itself abounds ingrammatical and typographical errors, while the swnmary/translation isdone very well. There is enough evidence that Shimogaki has a sharpmind, and I anticipate eagerly future works.Unfortunately, Shimogaki 's subject matter is not very enlightening,even though many reasons are given for the study of The Islamic Left.Hanafi is located firmly in a reformist tradition with al Afghani and• Abduh. He has all the prejudices of an Egyptian Arab, 1 indulges in endlessanalyses of the "reality" of the Muslim world (with the smug convictionthat his gaze is universal), revels in a knee-jerk hatred of Sufism,2and makes his case for technological boosterism. He also takes forgranted the "backwardness" of the Muslim world, as if the prime accomplishmentof western civilization (which is the creation of nuclearweaponry-what else has engaged the wealth and brain power of theUnited States as much?) was bungled by Islamic civilization.Shimogaki attempts to reform Hanafi in light of postmodernity, buthis own understanding of postmodernity is sketchy (in other words, verypostmodern). Seeing postmodemity teleologically, Shimogaki writes thatHanafi "has not yet reached the newest thought movement in the West, ...
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45

Rotenstreich, Nathan. "Religion, modernity and post-modernity". International Journal for Philosophy of Religion 18, n.º 1-2 (1985): 33–49. http://dx.doi.org/10.1007/bf00142278.

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46

Sharma, Dr Jatinder Kumar. "Understanding Contemporary Reality as Postmodernity, Liquid Modernity and Incomplete Modernity". Indian Journal of Applied Research 4, n.º 3 (1 de outubro de 2011): 436–39. http://dx.doi.org/10.15373/2249555x/mar2014/137.

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47

Granholm, Kennet. "Post-secular esotericism? Some reflections on the transformation of esotericism". Scripta Instituti Donneriani Aboensis 20 (1 de janeiro de 2008): 50–67. http://dx.doi.org/10.30674/scripta.67326.

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In the last fifteen years the study of Western esotericism has become an academic discipline in its own right. The vast majority of research conducted within the field is focused on older, historical developments, with recent expressions of esotericism receiving far less attention. This has a bearing on the conceptual and methodological tools used in the field as well. The dominant definition of Western esotericism developed by Antoine Faivre might not be entirely suitable when looking at its contemporary expressions. In the late twentieth and early twenty-first centuries Western societies have undergone major processes of transform­ation, resulting in what many sociologists variously term late modern­ity, liquid modernity, post-modernity, high modernity (and so forth). Naturally, these transformations affect esoteric spiritualities as well. In this article the author discusses late modern societal transformation and relates this to Western esotericism.
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48

SWEENEY, DENNIS. "‘Modernity’ and the Making of Social Order in Twentieth-Century Europe". Contemporary European History 23, n.º 2 (2 de abril de 2014): 209–24. http://dx.doi.org/10.1017/s0960777314000137.

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It is hard not to be struck by the continuing interest in the concept of ‘modernity’ or ‘the modern’ for making sense of the economic, cultural and political transformations of twentieth-century Europe. Seemingly laid to rest by the early 1980s for its association with modernisation theory, modernity as a concept was revived during the late 1980s and 1990s largely by European historians working on countries, especially Germany and Russia, with nineteenth- and twentieth-century histories that modernisation theorists deemed models of developmental backwardness or case studies in the failure to modernise and its consequences. But, like its striking re-appearance in scholarship on those areas of the world – especially Asia and Africa – written off as the most irredeemably un-modern or ‘traditional’ by modernisation theorists, this renewed interest in modernity derives from very different interventions in post-structuralist theory and cultural and postcolonial studies, which have generated new definitions, and critiques ‘modernity’ and its ‘dark side’ from the vantage point of ‘postmodernity’.
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Guillen, Mauro F. "Modernism without Modernity: The Rise of Modernist Architecture in Mexico, Brazil, and Argentina, 1890-1940". Latin American Research Review 39, n.º 2 (2004): 6–34. http://dx.doi.org/10.1353/lar.2004.0032.

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Hoesterey, Ingeborg, Andreas Huyssen e David Bathrick. "Modernity and the Text: Revisions of German Modernism". German Quarterly 65, n.º 3/4 (1992): 499. http://dx.doi.org/10.2307/407647.

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