Author: Associate Professor James K. A. SmithPublish On: 2020-11-15
After Modernity? addresses a cluster of questions and issues found at the nexus of globalization and religion. This unique volume examines various religious--especially Christian--evaluations of and responses to globalization.
Author: Associate Professor James K. A. Smith
After Modernity? addresses a cluster of questions and issues found at the nexus of globalization and religion. This unique volume examines various religious--especially Christian--evaluations of and responses to globalization. In particular, the book considers the links among globalization, capitalism and secularization-and the ways in which religion is (or can be) deployed to address a range of hot button topics. With cross-disciplinary analyses, the collection argues consistently for the necessity of a post-secular evaluation of globalization that unapologetically draws on the resources of Christian faith. The conservative radicalism represented in these contributions will resonate with a broad audience of scholars and citizens who seek to put faith into action.
Heidegger's later work, of course, no longer limits the interpretation of time to
human temporality, but ties it to Being as such, i.e., to its unhiddenness. There is
a corresponding change in the critique of being as presence. The contrast of our
Author: James R. Mensch
Publisher: SUNY Press
This book provides an important new answer to the much-discussed question of the nature and possibility of philosophy following the collapse of the modern foundationalist paradigm. Mensch offers an alternative based in phenomenology. Using Husserl's analysis of temporality to reinvigorate Aristotle's account of time, he shows how the passing of modernity is actually an opening for doing metaphysics in a new nonfoundationalist manner. Positioning Husserl within a wider context, Mensch views him both as a culmination of the modern foundationalist paradigm and as providing a way to overcome it through his descriptive analyses.
WHEN WE WERE MODERN: ON THE NATURE OF LATE MODERNITY If we are
to undertake an archaeology of the contemporary past, we need first to be able to
characterize it—to understand both those quotidian aspects of contemporary ...
Author: Rodney Harrison
Publisher: OUP Oxford
Category: Social Science
This book summarizes archaeological approaches to the contemporary past, and suggests a new agenda for the archaeology of late modern societies. The principal focus is the archaeology of developed, de-industrialized societies during the second half of the twentieth century and the beginning of the twenty-first. This period encompasses the end of the Cold War and the beginning of the 'internet age', a period which sits firmly within what we would recognize to be a period of 'lived and living memory'. Rodney Harrison and John Schofield explore how archaeology can inform the study of this time period and the study of our own society through detailed case studies and an in-depth summary of the existing literature. Their book draws together cross-disciplinary perspectives on contemporary material culture studies, and develops a new agenda for the study of the materiality of late modern societies.
Author: Sionaidh Douglas-ScottPublish On: 2014-07-18
Thereforethe diagnosis or critique oflawafter modernity need not extend
tothedismissal of these apparent inventions of legal modernity (ie, therule oflaw
and humanrights), provided that we approach them with care. They arenot
Author: Sionaidh Douglas-Scott
Publisher: A&C Black
How can we characterise law and legal theory in the twenty-first century? Law After Modernity argues that we live in an age 'after Modernity' and that legal theory must take account of this fact. The book presents a dynamic analysis of law, which focusses on the richness and pluralism of law, on its historical embeddedness, its cultural contingencies, as well as acknowledging contemporary law's global and transnational dimensions. However, Law After Modernity also warns that the complexity, fragmentation, pluralism and globalisation of contemporary law may all too easily perpetuate injustice. In this respect, the book departs from many postmodern and pluralist accounts of law. Indeed, it asserts that the quest for justice becomes a crucial issue for law in the era of legal pluralism, and it investigates how it may be achieved. The approach is fresh, contextual and interdisciplinary, and, unusually for a legal theory work, is illustrated throughout with works of art and visual representations, which serve to re-enforce the messages of the book.
Particular attention is paid throughout the book to overcoming the androcentric bias of much Christian thought and the distorting effect it has had on marriage.
Author: Adrian Thatcher
Publisher: NYU Press
For most Christians, marriage is considered a sacrament, created and uniquely blessed by God. Yet, the theology of marriage rarely matches the actual experience. Marriage is too often a violent, loveless institution-and it is increasingly delayed, avoided, or terminated. Marriage After Modernity offers new hope for Christian marriage at a time of unprecedented social and theological change. It provides an unreserved commendation of Christian marriage, reaffirming its status as a sacrament and institution of mutual self-giving. At the same time, it breaks new ground. It draws on earlier traditions of betrothal and informal marriage to accept some forms of pre-marital cohabitation and provides a new defense of the link between marriage and procreation by sketching a theology of liberation for children. Chapters shed new light on divorce and legitimate theological grounds for 'the parting of the ways,' contraception, and the question of whether marriage is a heterosexual institution. Particular attention is paid throughout the book to overcoming the androcentric bias of much Christian thought and the distorting effect it has had on marriage. Marriage After Modernity argues for a vision of marriage which does not abandon its history, and which draws upon its premodern roots to grapple with our current social, cultural, and intellectual upheavals.
A Twenty-First-Century Critique of Our Modern Concept of Truth and the Truth of
the Gospel James P Danaher ... could not have multiple causes; we only doubt
this because we think of causation in a linear way after the model of a machine.
Author: James P Danaher
Publisher: ISD LLC
During the seventeenth and eighteenth centuries, modern thinkers came to believe that our notion of truth should be objective, certain, and precise. Mathematics became the model for how truth should be conceptualized, and we sought to eliminate ideas that were vague, ambiguous, or contradictory. The teachings of Jesus, however, are often vague, ambiguous, and even contradictory. Fortunately, a twenty-first century understanding of the human condition has debunked the modern notion of truth, showing it tobe truncated at best. We are now free to rethink our notion of truth in a way that is compatible with the things that Jesus said and did, and equally compatible with what we now know to be our access to truth given the limits of our human condition. Thisvolume sets out to explore these issues in depth and examine what it might mean for us to speak of the truth of the Gospel in a twenty-first century context.
after. modernity. No “beds” are furnished for “reembedding”, and such beds as
might be postulated and pursued prove fragile and often vanish before the work
of 're-embedding' is complete. There are rather 'musical chairs' of various sizes ...
Author: Mira Marody
Category: Social Science
Moving beyond the individualisation paradigm in sociological theory, this book develops an approach to the analysis of human activities and the social phenomena produced by them that centres on the processes that generate coordinated behaviours among individuals. Emphasising the relational and processual character of social phenomena, as well as the importance of a broader cultural and historical context for analysing them, the author questions the view of contemporary society that sees individuals acting in a context in which social bonds are dissolving, and unveils the rationale hidden behind the chaos of everyday activities. Through an analysis of the continued importance of cooperation and the consequent emergence in society of various kinds of communities, this volume examines the changing character of social ties. An overview of transformation of social bonds and the intensification of mutual influences among individuals as they seek to address social dilemmas in new contexts, The Individual after Modernity will appeal to social scientists with interests in social theory.
--Steven B. Sherman, Regent University "Religious Studies Review" This book is refreshingly different. "-William T. Cavanaugh"
Author: James K. A. Smith
Category: Political Science
The conservative radicalismrepresented in these contributions will resonate with a broad audience of scholars and citizens who seek to put faith into action.--Steven B. Sherman, Regent University "Religious Studies Review"
Marxism After Modernity is concerned with the ways in which Marxist theory has responded to the major social, economic and technological transformations of capitalism which have occurred in the late twentieth and early twenty-first ...
Author: R. Abbinnett
Category: Social Science
Marxism After Modernity is concerned with the ways in which Marxist theory has responded to the major social, economic and technological transformations of capitalism which have occurred in the late twentieth and early twenty-first centuries.
Does preaching have a future? Bruce Barber notes the significant challenges to the churches arising from changes in Western culture, rising atheism and the increasingly widespread disillusionment with religion.
Author: Bruce Barber
Does preaching have a future? Bruce Barber notes the significant challenges to the churches arising from changes in Western culture, rising atheism and the increasingly widespread disillusionment with religion. He argues for a new approach and offers samples of his own sermons as possible models of an effective preaching ministry for the formation of contemporary disciples of Jesus.
In short, there would be no ordered space for interpersonal understanding in such a world. This is the premise that informs The Righting of Passage.
Author: A. David Napier
Publisher: University of Pennsylvania Press
Today, much theory in the social sciences assumes that the acceptance of experience as inevitably unruly means that it is characterized by constant change and even by chaos. In such a world, we are told, the unordered qualities of daily living create so much uncertainty that identity itself becomes unstable. But this view, David Napier argues, begs a fundamental question: if contemporary life is as flexible and unstructured as, for example, postmodernists maintain, and we, in turn, are products of such a world, how might any of us order our thinking enough to recognize what is meaningful in life, let alone describe our experiences in ways that might have meaning for others? If we are truly the products of modernity, Napier says, we must either accept our inability to structure and shape our own sensations or, alternately, argue for some form of humanism that sees a struggling, existential self living unsettled within its unstructured environment. Were either circumstance universally the case, the world would, of course, be a rather different place; for there would be no shared literature called "postmodern," and there would be no one to dissect such experience for us: no authors with coherent identities, no theories that could be communicated, no books bought or read, no university departments dedicated to the industry of chaos. In short, there would be no ordered space for interpersonal understanding in such a world. This is the premise that informs The Righting of Passage. In this challenging book Napier offers a novel argument that accounts for diffuse and flexible notions of the self while also illustrating how a coherent, communicating self persists amid such apparent instability. This he does by arguing something entirely counterintuitive to both modernist and postmodernist positions—namely, that modernity's increasing separation of embodiment from meaning not only slows down human transformation but attenuates human growth by encouraging us to perceive risk as largely pathological. Today, the combined forces of stress management, depth psychology, therapeutic writing, dislocated meaning, and of institutional conformity work together to produce a reduction—not a proliferation—of change in human life.
... the one-dimensional scientific worldview of modernism, we must do so by
picking up where the mystics and humanists of ... confirmed by recent research
done in the fields of mysticism and the origins of modern science since Steiner
Author: Rudolf Steiner
The mystics Steiner writes about in this book were early giants in the modern art of illumined self-knowledge. Their ways of seeing the world, God, and themselves foreshadowed all that we practice now in the best of meditation, both East and West. Here, you can read about their essential passion for unity, their practice of intensification of perception, and their ever-fresh insights into the process of knowing itself. Contents: Foreword by Christopher Bamford Preface to the 1923 Edition Introduction: Mystics, Natural Science, and the Modern World (by Rudolf Steiner) Meister Eckhart The Friendship with God: Johannes Tauler Cardinal Nicolas of Cusa Agrippa of Nettesheim & Theophrastus Paracelsus Valentin Weigel & Jacob Boehme Giordano Bruno & Angelus Silesius Epilogue Afterword: About the Author, the People, and the Background of This Book (by Paul M. Allen) Preface to First Edition 1901 Steiner immerses us in the evolving stream of these eleven mystics who appeared in central Europe between the thirteenth and seventeenth centuries. They managed to resolve the conflict between inner perceptions and the new seeds of modern science and human individuality. Based on the lives of those mystics and on his own spiritual insight, Steiner shows how their ideas can illuminate and preserve our true human nature today. Rudolf Steiner ends his book with a quotation from the Cherubinic Wanderer, a collection of sayings gathered by Angelus Silesius: "Dear Friend, this is enough for now. If you wish to read more, go and become the writing and the essence yourself." A previous edition was titled Mysticism at the dawn of the Modern Age.
Preface. In Impressions d'Afrique (1910), a marginal text of European Modernism,
Raymond Roussel strives to create an imaginary realm with the fewest possible
references to a “real” Africa—to an “empirically verifiable” or “social realist” or ...
Author: Michael Janis
Africa after Modernism traces shifts in perspectives on African culture, arts, and philosophy from the conflict with European modernist interventions in the climate of colonialist aggression to present identitarian positions in the climate of globalism, multiculturalism, and mass media. By focusing on what may be called deconstructive moments in twentieth-century Africanist thought – on intellectual landmarks, revolutionary ideas, crises of consciousness, literary and philosophical debates – this study looks at African modernity and modernism from critical postcolonial perspectives. An effort to sketch contemporary frameworks of global intersubjective relations reflecting African cultures and concerns must resist taking modernism as a term of African periodization, or master-narrative, but as a constellation of discursive and subjective forms that obtains upon the present moment in African literature, philosophy, and cultural history. Africa after Modernism argues for a philosophical consciousness and pan-African multiculturalist ethos that operate, after the deconstruction of Eurocentrism, beyond self/other paradigms of exoticism or West/Africa political ideologies, in dialogue with postcolonial approaches to cultural reciprocity.
After. Modernity: Popular. Reassertionst. Ashkenazified. Religiosityt. and. other.
Contemporary. Trends. Most of the venerable Sephardi and Oriental Jewish
communities that existed until the middle of this century are no more. Some. such
Author: Norman A. Stillman
Publisher: Psychology Press
Throughout the nineteenth century the entire structure of the Ashkenazi world crumbled. What remains of Ashkenazi Jewry today is split into irreconcilable religious camps on the one hand, and a large body of secularized Jews of greater or lesser ethnicity on the other. The Sephardi and Oriental Jews, who form the other great branch of world Jewry, had a very different encounter with the forces of modernity. This book examines some of their responses to its challenges. The Sephardi religious leaders, who had been historically more open to general culture, reacted with neither the anti-traditionalism of Reform Judaism nor the Ashkenazi ultra-Orthodox's uncompromising rejection of everything new. Their response was rather one of active and creative halakhic engagement coupled with a tolerant attitude toward the growing secularized elements of their communities. Much has been written on the social, economic, and political transformation of Sephardi and Oriental Jewry in the modern era. However, this is the first book in English devoted to the religious changes taking place in this important segment of Jewry which now constitutes the majority of Jews in the Jewish state.