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Journal articles on the topic 'Alternative modernity'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Amzi-Erdogdular, Leyla. "Alternative Muslim Modernities: Bosnian Intellectuals in the Ottoman and Habsburg Empires." Comparative Studies in Society and History 59, no. 4 (September 29, 2017): 912–43. http://dx.doi.org/10.1017/s0010417517000329.

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AbstractThe Habsburg takeover of Ottoman Bosnia Herzegovina (1878–1918) is conventionally considered the entry of this province into the European realm and the onset of its modernization. Treating the transition from one empire to another not as a radical break, but as in many respects continuity, reveals that the imperial context provided for the existence of overlapping affiliations that shaped the means by which modernity was mediated and embodied in the local experience. Drawing on Bosnian and Ottoman sources, this article analyzes Bosnian intellectuals’ conceptions of their particular Muslim modernity in a European context. It comparatively evaluates the ways in which they integrated the modernist discourse that developed in the Ottoman Empire and the broader Muslim world, and how they also contributed to that discourse. I show that their concern with modernity was not abstract but rather focused on concrete solutions that the Muslim modernists developed to challenges in transforming their societies. I argue that we must incorporate Islamic intellectual history, and cross-regional exchanges within it, to understand southeastern Europe's past and present, and that studies of Europe and the Middle East need to look beyond geohistorical and disciplinary divisions.

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2

Skouras, George. "Modernity, the Commons and Capitalism." British Journal of American Legal Studies 9, no. 2 (August 4, 2020): 367–86. http://dx.doi.org/10.2478/bjals-2020-0012.

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AbstractThe modern way of life and reflected in modern political philosophy is directed by capitalist activity of both commodities and persons. Entities that do not have commodity value are worthless to the capitalist enterprise, regardless of any intrinsic value in themselves. Modernity is capitalist modernity. Modernity has given preference for objects/commodities over persons. This paper will argue for opening-up the landscape for alternative experiences to capitalism, as an attempt to move away from the capitalist enterprise. That is, be able to provide open space for people to use other than the buying and selling of commodities---where the commodification process breaks down and opens-up spaces for alternative experiences besides the capitalist experience. In other words, this work will attempt to serve as critique of Enlightenment philosophical discourse---that is, serve as a critique of the Age of Enlightenment serving as the foundational head of modernism---a plea for the rebellion against the quantification and mathematization of reality under modernist and industrial societies. It will use the modern landscape as the first effort to break free from the capitalist enterprise.

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3

Sorensen, L. "Modernity on a Global Stage: Hurston's Alternative Modernism." MELUS: Multi-Ethnic Literature of the United States 30, no. 4 (December 1, 2005): 3–24. http://dx.doi.org/10.1093/melus/30.4.3.

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4

Cooper, Melinda. "‘[W]hen the highway catches up with us’: Negotiating late modernity in Eleanor Dark'sLantana Lane." Queensland Review 23, no. 2 (December 2016): 207–23. http://dx.doi.org/10.1017/qre.2016.30.

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AbstractEleanor Dark's last published novel,Lantana Lane(published 1959), is not usually included in accounts of Australian modernism. The novel's strong criticisms of modernity, its regional focus and the Cold War context complicate its inclusion as a modernist text. However, revised understandings of modernism generated in the past few decades of scholarship allow for a reinvestigation of Dark's novel as a response to the conditions of late modernity. In particular, Dark explores the pressures exerted on local space by modern capitalism in a period of post-war reconstruction, showing how the national and global scales encroach upon and threaten to annihilate local particularity. Through drawing on a number of broadly modernist practices, including those of entanglement, suspension, metageography and primitivism, Dark pushes back against modernity's narratives of progress and attempts to recover space for the literary and the small scale.Lantana Lanedemonstrates how ‘regional modernisms’ written from ‘peripheral’ locations can draw attention to the uneven distribution of modernity within national and global space, and offer alternative — if provisional — sites of attachment.

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5

Cohen, Paula Marantz. "Editor's Introduction: Alternative Modernity." Journal of Modern Literature 33, no. 1 (December 2009): V. http://dx.doi.org/10.2979/jml.2009.33.1.v.

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6

Dirlik, Arif. "Thinking Modernity Historically: Is "Alternative Modernity" the Answer?" Asian review of World Histories 1, no. 1 (January 31, 2013): 5–44. http://dx.doi.org/10.12773/arwh.2013.1.1.005.

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7

Roberts, David D. "Fascism, modernism and the quest for an alternative modernity." Patterns of Prejudice 43, no. 1 (February 2009): 91–102. http://dx.doi.org/10.1080/00313220802636098.

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8

KAUP, M. "Neobaroque: Latin America's Alternative Modernity." Comparative Literature 58, no. 2 (January 1, 2006): 128–52. http://dx.doi.org/10.1215/-58-2-128.

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9

Solomon, William. "Slapstick Modernism: Charley Bowers and Industrial Modernity." Modernist Cultures 2, no. 2 (October 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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10

Koch, Anne. "Alternative Healing as Magical Self-Care in Alternative Modernity." Numen 62, no. 4 (June 8, 2015): 431–59. http://dx.doi.org/10.1163/15685276-12341380.

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Alternative healing, including spiritual healing, unconventional, traditional/folk, and complementary medical treatments, is an increasingly relevant health-care resource in contemporary health-care systems, and a broad, constantly changing, and heterogeneous field of medical pluralism. Some suggestions for classifying spiritual healing as presented in the academic and gray literature are summarized and discussed. The findings are interpreted in terms of the paradigm of alternative modernities. In the direction of, but also in addition to, this paradigm, magic is introduced as a concept to denote certain highly ambiguous occurrences in the alternative modern. Magic is still very much alive and not easy to identify merely as a counterpart of rational, knowledge-generating, disembodying modernity. In this setting, spiritual healing might be seen as a form of magical self-care. Magic is neither modern nor traditional nor irrational per se, but has to be contextualized and described in terms of characteristics like holistic diagnosis, interpersonal congruence, the imaginations of agency, and efficacy.

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11

Neville, Robert Cummings. "Confucian Modernity, Ultimacies, and Transcendence." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 397–428. http://dx.doi.org/10.5117/ntt2021.3/4.005.nevi.

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Abstract I want to engage Taylor with a comparative Confucian vision of modernity. In order to do this, I need to present a metaphysics which can serve as a framework for comparisons necessary for a global philosophical historical perspective on modernity and transcendence and in which, in particular, I can represent both Christian and Confucian categories as alternative specifications of ultimate reality. Using non-personalistic metaphors of spontaneous emergence and stressing (dis)harmonies, Confucian philosophy gives its own specification of the ultimate conditions of human life. This will allow me to sketch how Confucian modernists might engage with modernity. I will thus defend in Confucian terms Taylor’s claim that genuine religious transcendence is possible within the conditions of modernity.

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12

Vladimir Tikhonov. "Byeon Yeongman: Colonial Korea's Alternative Modernity." Review of Korean Studies 10, no. 2 (June 2007): 91–118. http://dx.doi.org/10.25024/review.2007.10.2.005.

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13

Warnick, Bryan R., and C. David Fooce. "Does teaching creationism facilitate student autonomy?" Theory and Research in Education 5, no. 3 (November 2007): 357–78. http://dx.doi.org/10.1177/1477878507081761.

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The teaching of evolution in US public schools continues to generate controversy. One argument for including creationism in science classrooms is based on the goal of facilitating student autonomy. Autonomy requires that students be exposed to significant alternatives, it is argued, and religious creation stories offer a significant alternative to secular modernity. This argument, however, is unsuccessful. When religious narratives are placed in the context of science classrooms, the religious narratives become quasi-scientific descriptions in that they are assumed to share the modernist views of reference and meaning that permeate scientific interpretation.This transformation constricts the possibilities of the sacred narrative. Thus, religious narratives in science contexts do not present a significant alternative to secular modernity and are not, therefore, directly facilitating autonomy. This analysis also applies to some versions of the recent `intelligent design' movement, but not to others. Additional arguments for inclusion of religious narratives might be more successful than the argument based on the facilitation of autonomy.

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14

Danova, Sirma. "Penčo Slavejkovs „Arbeit in der Gegenwart“." Zeitschrift für Slawistik 64, no. 1 (March 2, 2019): 23–39. http://dx.doi.org/10.1515/slaw-2019-0003.

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Summary This article focuses on Pencho Slaveykov’s concept of “work in the present,” which forms the core of his definition of modernity, blending together literature and social experience. Slaveykov’s literary project and author persona are viewed in the broader context of aesthetic modernity. The Bulgarian modernist is a cultural engineer pushing the idea of a differentiation of cultural and artistic spheres. His goal is to autonomize literature after the utilitarian imperatives of the Bulgarian National Revival. The author simultaneously embodies a Balkan ‘crank’ and a German conceptualist. Slaveykov’s work not only demonstrates that modernism has broken with the past, but also constructs an alternative cultural memory shaped in the generic modes of the epic, the lyric, and the anthology. The author entitles himself with the power to be a guardian of cultural memory. Pencho Slaveykov’s conceptualizations envisage the creation of the author as an institution pivotal for the construction of a national literature.

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15

Koch, Andrew M. "Rationality, Romanticism and the Individual: Max Weber's “Modernism” and the Confrontation with “Modernity”." Canadian Journal of Political Science 26, no. 1 (March 1993): 123–44. http://dx.doi.org/10.1017/s0008423900002481.

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AbstractMax Weber's writings convey a tension between a commitment to Enlightenment rationalism and a romanticism that was largely shaped under the influence of the “Sturm und Drang.” The tension is represented in the claims that modernity unleashes forces that erode the spontaneous, creative elements of human life. This study argues that Weber has correctly identified some of the problematic substance of modernism, but that he failed to explore alternative sets of assumptions by which the modernist paradigm could be critiqued. As a result, Weber was forced to see the world as a place full of bifurcated conflicts between such elements as: reason/emotion, modern/traditional, science/mysticism. This epistemological framework led Weber to the pessimistic conclusions about the fate of humanity in the modern world.

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16

Koo, Hagen. "Modernity in South Korea: An Alternative Narrative." Thesis Eleven 57, no. 1 (May 1999): 53–64. http://dx.doi.org/10.1177/0725513699057000005.

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17

Orsi, Robert A. "Abundant History: Marian Apparitions as Alternative Modernity." Historically Speaking 9, no. 7 (2008): 12–16. http://dx.doi.org/10.1353/hsp.2008.0033.

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18

Zhu, Jinsheng (Jason), David Airey, and Aranya Siriphon. "Chinese outbound tourism: An alternative modernity perspective." Annals of Tourism Research 87 (March 2021): 103152. http://dx.doi.org/10.1016/j.annals.2021.103152.

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19

Charitonidou, Marianna. "Exhibitions in France as Symbolic Domination: Images of Postmodernism and Cultural Field in the 1980s." Arts 10, no. 1 (February 12, 2021): 14. http://dx.doi.org/10.3390/arts10010014.

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The article examines a group of exhibitions that took place in the late seventies and early eighties and are useful for grasping what was at stake regarding the debates on the tensions between modernist and post-modernist architecture. Among the exhibitions that are examined are Europa-America: Architettura urbana, alternative suburbane, curated by Vittorio Gregotti for the Biennale di Venezia in 1976; La Presenza del passato, curated by Paolo Portoghesi for the Biennale di Venezia in 1980; the French version of La presenza del passato—Présence de l’histoire, l’après modernisme—held in the framework of the Festival d’Automne de Paris in 1981; Architectures en France: Modernité/post-modernité, curated by Chantal Béret and held at the Institut Français d’Architecture (18 November 1981–6 February 1982); La modernité, un projet inachevé: 40 architectures, curated by Paul Chemetov and Jean-Claude Garcias for the Festival d’Automne de Paris in 1982; La modernité ou l’esprit du temps, curated by Jean Nouvel, Patrice Goulet, and François Barré and held at the Centre Pompidou in 1982; and Nouveaux plaisirs d’architecture, curated by Jean Dethier for the Centre Pompidou in 1985, among other exhibitions. Analysing certain important texts published in the catalogues of the aforementioned exhibitions, the debates that accompanied the exhibitions and an ensemble of articles in French architectural magazines such as L’Architecture d’aujourd’hui and the Techniques & Architecture, the article aims to present the questions that were at the centre of the debates regarding the opposition or osmosis between the modernist and postmodernist ideals. Some figures, such as Jean Nouvel, were more in favour of the cross-fertilisation between modernity and postmodernity, while others, such as Paul Chemetov, believed that architects should rediscover modernity in order to enhance the civic dimension of architecture. Following Pierre Bourdieu’s approach, the article argues that the tension between the ways in which each of these exhibitions treats the role of the image within architectural design and the role of architecture for the construction of a vision regarding progress is the expression of two divergent positions in social space.

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20

Khalid, Adeeb. "Being Muslim in Soviet Central Asia, or an Alternative History of Muslim Modernity." Journal of the Canadian Historical Association 18, no. 2 (June 11, 2008): 123–43. http://dx.doi.org/10.7202/018226ar.

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Abstract The literature on Muslim modernity takes little account of the experience of the Muslim societies of the Soviet Union, even though they might have undergone some of the most radical transitions to modernity. The Soviet sought a different kind of modernity, one without markets and liberalism, and one with little place for religion in it. I argue that the Soviet project succeeded to a great extent. This article explores some of the implications for our understanding of Muslim modernity if we are to take the experience of Soviet Muslim societies seriously.

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21

Larsen, Svend Erik. "LEVE I BYEN ELLER MED BYEN - BY OG LITTERATUR EFTER MODERNISMEN." K&K - Kultur og Klasse 38, no. 109 (July 1, 2010): 29–44. http://dx.doi.org/10.7146/kok.v38i109.15789.

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LIVING IN THE CITY OR LIVING WITH THE CITY. CITY AND LITERATURE AFTER MODERNISMSince the mid-18th century literature has been increasingly preoccupied with the city as the locus of modernity. Here everything that characterised modernity as a broad cultural andsocial development was assembled in the most concentrated and visible form, including the contradictions and ambiguities of modernity. The more that cities developed in size, functionand layout during the 19th and early 20th centuries on both a European and a global scale, the more detailed and ambiguous their effect became on literature and the other arts in the emerging new and changing old media, now gathered under the heterogeneous umbrella of modernism. The emergent field of sociology gave the city its theoretical and philosophical meta-reflection from around 1900. However, the modernist movement also locked the conception of the city in its own conceptualisation and representation, impeded a fresh view of the city of today on a global scale, and barred the way to an alternative view of previous urban history. This paper tries to open a door leading to the reconceptualisation of the city in relation to the study of literature by emphasising the notion of network andby analysing works by Jess Ørnsbo and Amitav Ghosh with brief reference to Jens Baggesen, Jon Dos Passos and Jens Smærup Sørensen.

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22

Olwig, Kenneth R., and R. Shields. "Places on the Margin: Alternative Geographies of Modernity." Geografiska Annaler. Series B, Human Geography 74, no. 1 (1992): 77. http://dx.doi.org/10.2307/490787.

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23

Lu, Sheldon. "Cosmopolitanism and Alternative Modernity in Twentieth-Century China." Telos 2017, no. 180 (2017): 105–20. http://dx.doi.org/10.3817/0917180105.

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24

Feenberg, Andrew. "Alternative Modernity? Playing the Japanese Game of Culture." Cultural Critique, no. 29 (1994): 107. http://dx.doi.org/10.2307/1354423.

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Entrikin, J. Nicholas, and Rob Shields. "Places on the Margin: Alternative Geographies of Modernity." Geographical Review 82, no. 3 (July 1992): 351. http://dx.doi.org/10.2307/215368.

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26

Bar-On, Tamir. "The French New Right’s Quest for Alternative Modernity." Fascism 1, no. 1 (January 1, 2012): 18–52. http://dx.doi.org/10.1163/221162512x631198.

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27

Ogborn, Miles. "Places on the margin: Alternative geographies of modernity." Journal of Historical Geography 17, no. 4 (October 1991): 495–97. http://dx.doi.org/10.1016/0305-7488(91)90053-x.

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28

Sabet, Amr G. E. "Freedom, Modernity, and Islam." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 144–49. http://dx.doi.org/10.35632/ajis.v15i3.2164.

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The ambivalent relationship between Islam and modernity is a complex and fascinatingsubject into which Khoury delves with a seemingly good measure of sophistication.In this book of philosophical discourse, which he presents as a work of thought andonly secondarily as an historical, scholarly, or descriptive effort, Khoury seeks to articulate a new and creative synthesis between both historical forces that ultimately would serve to recapture the illusive spirit of freedom in the Arab Muslim world.Khoury attributes the undermining of freedom in the Arab world to several reasons:the victory of orthodoxy and its ensuing ossification, with the result that no alternative tomodernity, or even a synthesis, could be provided by Arab Muslim thinkers; the generalshallowness of those who wage war against a trivialized modernity-a shallow Islambeing the logical counterpart to a shallow modernism; habitual passivity in the face ofdespotism; and the continued insistence that Islam become intertwined with the modemstate, which by its very nature and structure can only harm the implementation of Islam,at least as a project undertaken by the state (pp. xxiv-xxv, 3) ...

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29

Maslovskiy, Mikhail. "Russia against Europe: A clash of interpretations of modernity?" European Journal of Social Theory 22, no. 4 (May 8, 2018): 533–47. http://dx.doi.org/10.1177/1368431018768623.

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This article argues that combining elements of the sociological theories of Johann Arnason and Peter Wagner can contribute to an understanding of the causes of the ‘new Cold War’ on the European continent. Comparisons of today’s confrontation between Russia and the West with the original Cold War are largely misleading since the Soviet model of modernity represented a radical alternative to its liberal western version. Unlike the original Cold War, the current ideological confrontation is not connected with a clash of different forms of modernity. Today’s Russia lacks a clear civilizational identity and does not follow an alternative project of modernity. The recent ‘conservative turn’ in Russian politics largely draws on a specific interpretation of European modernity.

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30

Mortensen, Peter. "“Green by this Time Tomorrow!”: Knut Hamsun's Alternative Modernity." Journal of Modern Literature 33, no. 1 (December 2009): 1–27. http://dx.doi.org/10.2979/jml.2009.33.1.1.

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31

Lee, Hee Kyung. "Elements of Alternative Modernity Inherent in the Cultural Revolution." JOURNAL OF CHINESE HUMANITIES 67 (December 31, 2017): 509–23. http://dx.doi.org/10.35955/jch.2017.12.67.509.

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32

Read, Justin. "Alternative Functions: Oscar Niemeyer and the Poetics of Modernity." Modernism/modernity 12, no. 2 (2005): 253–72. http://dx.doi.org/10.1353/mod.2005.0066.

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33

Greenstein, Ran. "Alternative modernity: development discourse in post-apartheid South Africa." International Social Science Journal 60, no. 195 (March 2009): 69–84. http://dx.doi.org/10.1111/j.1468-2451.2009.01701.x.

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34

Reader, John. "A case of mistaken identity: an alternative post-modernity." Contact 127, no. 1 (January 1998): 24–29. http://dx.doi.org/10.1080/13520806.1998.11758845.

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35

Voll, John O. "The Challenge of the Believing Intellectual." American Journal of Islamic Social Sciences 28, no. 3 (July 1, 2011): 1–14. http://dx.doi.org/10.35632/ajiss.v28i3.334.

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This paper analyzes the role of Professor al Faruqi as a believing intellectual who contributed toward the development of an alternative model of modernity in which religion plays a definite and contributory role. Alternative modernity is not inevitably secular or nonreligious. This Islamic version of modernity is one amongst the multiple modernities of the globalized world. It puts forth a “modern” knowledge. Professor al Faruqi contributed to this venture through his project called the “Islamization of Knowledge.” In this way, Professor Ismail al-Faruqi illustrates the changing role of believing intellectuals in the second half of the twentieth century.

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Voll, John O. "The Challenge of the Believing Intellectual." American Journal of Islam and Society 28, no. 3 (July 1, 2011): 1–14. http://dx.doi.org/10.35632/ajis.v28i3.334.

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This paper analyzes the role of Professor al Faruqi as a believing intellectual who contributed toward the development of an alternative model of modernity in which religion plays a definite and contributory role. Alternative modernity is not inevitably secular or nonreligious. This Islamic version of modernity is one amongst the multiple modernities of the globalized world. It puts forth a “modern” knowledge. Professor al Faruqi contributed to this venture through his project called the “Islamization of Knowledge.” In this way, Professor Ismail al-Faruqi illustrates the changing role of believing intellectuals in the second half of the twentieth century.

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37

Luft, Eduardo. "A síndrome da casa tomada." Veritas (Porto Alegre) 58, no. 2 (August 30, 2013): 295. http://dx.doi.org/10.15448/1984-6746.2013.2.14442.

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To overcome the paradoxical situation in which the modern subject finds itself, on conceptualizing nature in such a way that its very presence in nature becomes inconceivable, modernity supplied at least four alternatives: a) the first is to defend dualism (Descartes, Kant); b) the second option is to support a monism of nature (Spinoza, Hobbes); c) the third alternative is to defend a monism of subjectivity (Fichte); d) the fourth and last alternative is to support a dialectical monism (Schelling, Hegel). It is well known that, of these four alternatives to the self-interpretation crisis of modern subjectivity, the first ultimately had a more lasting influence on the philosophical scene, marking, point to point, this last breath of modernity that some call post-modern and flowing into the present situation of “hyperincommensurability” between subjectivity and nature diagnosed by Bruno Latour. The crisis of subjectivity thus becomes a crisis of philosophy, which ends a hostage to the syndrome of the house taken.

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38

Nie, Connie Lim Keh. "Alternative Conceptions of Modernity in the History of Iban Popular Music." International Journal of Creative and Arts Studies 3, no. 2 (December 29, 2017): 55. http://dx.doi.org/10.24821/ijcas.v3i2.1845.

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This paper examines how modernity has historically shaped developments in the industry of Iban popular music. The Iban make up one third of the Sarawakian population and are the largest indigenous ethnic group in Sarawak, Malaysia. As with other ethnicities in the nationstate, modernity has presented challenges for socio-cultural development and lifestyle of Iban people. Historically, the Iban are a cultural group located geographically and politically on the periphery of the multi-cultural nation of Malaysia. Throughout much of the 20th century, the music industry has experienced a rapid embrace of modernity through the nation to the detriment of traditional practices in culture in order to adapt themselves in the era of modernization. Iban society had gone through a state of flux where people have gone through the process of readapting themselves in meeting the demanding challenges of Malaysian nationalism. Drawing upon Barendregt’s (2014) ‘alternative conceptions of modernity’ this paper examines how the Iban reference both a national as well as a local music industry particularly through their use of language as an expression of Iban. First the paper will examine changes in Iban society through political and economic modernization. Then I look at differential transformation within Iban music industry because of relative exposure to agents of change such as the influence through Christian missionary and education. This reflects how the Iban react and reflect in adaptation of modern demands of change as a result of the effects of historical processes on the social, cultural and physical environments.

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Davis, Laurence. "Morris, Wilde, and Marx on the Social Preconditions of Individual Development." Political Studies 44, no. 4 (September 1996): 719–32. http://dx.doi.org/10.1111/j.1467-9248.1996.tb01751.x.

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According to some socialist thinkers, an anti-modern, Romantic form of Communism represents the most credible alternative to bureaucratic socialism. My aim in this paper is to test the merits of this claim by considering the critique of capitalism articulated by the first Marxian-influenced Romantic Communist, William Morris. My argument is that Morris' hostility to modernity severely diminishes the force of his otherwise radical criticisms of art and labour under advanced capitalism. I contend further that a corrective to Morris' blanket anti-modernism may be found in the works of Wilde and Marx, both of whom, albeit from different perspectives and with distinct (but not irreconcilable) aims, offer accounts of the relations between art, work, and morality which take a far more incisive view of the nature and challenges of modernity.

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40

Gerke, Barbara. "Tradition and Modernity in Mongolian Medicine." Journal of Alternative and Complementary Medicine 10, no. 5 (October 2004): 743–49. http://dx.doi.org/10.1089/acm.2004.10.743.

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41

Lu, Sheldon. "Re-visioning Global Modernity through the Prism of China." European Review 23, no. 2 (March 25, 2015): 210–26. http://dx.doi.org/10.1017/s1062798714000726.

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This essay reviews and assesses recent attempts to revisit and revise the position of China in the configuration of global modernity. Such re-descriptions question the implicit Eurocentric teleology of modern world history. First, the discourse of East Asian modernity or Confucian capitalism draws on late imperial (early modern) East Asia to locate an alternative origin of global modernity. Second, recent scholarship in world-systems analysis repudiates previous Eurocentric narratives of global capitalism and locates China at the center of the world economy in the early modern period up to 1800. Third, China’s revolutionary legacy (what was called ‘Maoism’) and its current ‘socialism with Chinese characteristics’ in official parlance are considered by New Leftist theorists as a viable alternative to capitalist modernity. Fourth, universal modernity as such is regarded as a social and political imperative by the opposing camp of Neo-Liberalists as modernity is still an ‘incomplete project’ in Chinese history. Overall, such debates are efforts to chart out a cultural and theoretical landscape that does not easily fit in existing models of Western cultural studies that are often based on the colonial and postcolonial experiences of the Anglophone and Francophone world.Global modernity refers to a moment of the breakdown of the hegemony of a Eurocentric modernity and the fragmentation into many cultural spheres of the very idea of the modern without any promise so far of how modernity might be reconstituted and some coherence restored to its claims.... On the other hand, Global Modernity as a concept is also intended to transcend the situation of which it is the product, as this very situation enables the possibility of re-envisioning modernity, rescuing it from entrapment in a vision of history dominated by Eurocentrism and imagining it differently. (Arif Dirlik,Culture and History in Postrevolutionary China: The Perspective of Global Modernity)1

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Maslovskiy, Mikhail. "[Rev.] Arnason J. The Labyrinth of Modernity: Horizons, Pathways and Mutations. Lanham: Rowman and Littlefeld, 2020." Sociological Journal 27, no. 2 (June 29, 2021): 164–72. http://dx.doi.org/10.19181/socjour.2021.27.2.8092.

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The main subject matter of Johann Arnason’s book is multiple modernities. The author discusses various theoretical approaches towards modern societies and offers an original conceptualization of historical processes. He analyzes patterns of modernity in the fields of economy, politics and culture, as well as sequences of various modernity types. Particular attention is devoted to social transformations in the Eurasian region. Arnason carefully examines the formation and historical dynamics of the Soviet and Chinese versions of “alternative” communist modernity. Finally, he discusses global modernity and the need to reconsider its trajectory in light of communist experience.

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Sjoberg, Gideon, Elizabeth A. Gill, and Leonard D. Cain. "Countersystem Analysis and the Construction of Alternative Futures." Sociological Theory 21, no. 3 (September 2003): 210–35. http://dx.doi.org/10.1111/1467-9558.00186.

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This essay explicates the role of countersystem analysis as an essential mode of social inquiry. In the process, particular attention is given to the place of negation and the future. One underlying theme is the asymmetry between the negative and the positive features of social activities, the negative being more readily identifiable empirically than the positive. A corollary theme, building on the observations of George Herbert Mead, is: one engages the present through experience; one engages the future through ideas. Furthermore, as Anthony Giddens, Ulrich Beck, and Niklas Luhmann suggest, we in late modernity seem to be facing a future that is more contingent than it was in early modernity. After articulating the foundations of the mode of inquiry we term “countersystem analysis,” we employ Karl Mannheim as a point of departure for critically surveying a constellation of scholars—conservatives as well as reformers—who have relied upon some version of countersystem analysis in addressing the future. Such an orientation serves to advance not only theoretical inquiry but empirical investigation as well.

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Malhotra, Ashok, and Andrew Feenberg. "Alternative Modernity: The Technical Turn in Philosophy and Social Theory." Philosophy East and West 47, no. 4 (October 1997): 605. http://dx.doi.org/10.2307/1400309.

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C.K.N, Lim, Durin A, Chelum A, and MohamadMaulana Magiman. "HISTORY OF IBAN POPULAR MUSIC, AN ALTERNATIVE CONCEPTIONS OF MODERNITY." International Journal of Advanced Research 4, no. 8 (August 31, 2016): 905–11. http://dx.doi.org/10.21474/ijar01/1286.

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Cheng, Cliff. "Diversity as Community and Communions: A Taoist Alternative to Modernity." Journal of Organizational Change Management 7, no. 6 (December 1994): 49–58. http://dx.doi.org/10.1108/09534819410072728.

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Barlow, Tani. "DEBATES OVER COLONIAL MODERNITY IN EAST ASIA AND ANOTHER ALTERNATIVE." Cultural Studies 26, no. 5 (September 2012): 617–44. http://dx.doi.org/10.1080/09502386.2012.711006.

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Frye, Steven. "Melvillean Skepticism and Alternative Modernity in “The Lightning-Rod Man”." Poe Studies/Dark Romanticism 39-40, no. 1-2 (January 12, 2006): 115–25. http://dx.doi.org/10.1111/j.1754-6095.2006.tb00192.x.

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Phillips, Anne. "Gender and Modernity." Political Theory 46, no. 6 (February 22, 2018): 837–60. http://dx.doi.org/10.1177/0090591718757457.

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In contemporary renderings of modernity, it is patented to the West and assumed to include gender equality; a commitment to gender equality then risks becoming overlaid with hierarchies of country and culture. One way of contesting this, associated with alternative modernities, takes issue with the presumed Western origins of modernity. Another, associated with feminism, subjects the claim the modern societies deliver gender equality to more critical scrutiny. But the first is vulnerable to the charge of describing different routes to the same ideals, and the second to the response that evidence of shortcomings only shows that modernity has not yet fully arrived. The contribution of the West to the birth of modernity is not, in my argument, the important issue. The problem, rather, is the mistaken attribution of a “logic” to modernity, as if it contains nested within it egalitarian principles that will eventually unfold. Something did indeed happen at a particular moment in history that provided new ways of imagining equality, but the conditions of its birth were associated from the start with the spread of colonial despotisms and the naturalisation of both gender and racial difference. There was no logic driving this towards more radical versions. It is in the politics of equality that new social imaginaries are forged, not in the unfolding of an inherently “modern” ideal.

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Michl, Jan. "A CASE AGAINST THE MODERNIST REGIME IN DESIGN EDUCATION." International Journal of Architectural Research: ArchNet-IJAR 8, no. 2 (July 12, 2014): 36. http://dx.doi.org/10.26687/archnet-ijar.v8i2.408.

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The article argues that the present dominance of the modernist design idiom, and the general aesthetic inferiority of existing non-modernist stylistic alternatives, is a consequence of the fact that design schools have for decades banished non-modernist visual idioms from their curricula. The author discusses original arguments for the single-style / single taste modernist regime of contemporary design schools, and contends that the modernist vision of a single unified style, which prompted the banishment, was rooted in a backward-looking effort to imitate the aesthetic unity of pre-industrial, aristocratic epochs. Against the received view of modernism as an expression of modernity, the author argues that the modernists were, on the contrary, intent on suppressing the key novel feature of the modern time: its pluralism in general and its aesthetic diversity in particular. It is further asserted that the design philosophy behind the modernist regime was largely self-serving, aimed at securing the modernists an educational and aesthetic monopoly. The author pleads for transforming the modernist design education into a modern one, where a pluralism of aesthetic idioms and positions replaces the current one-style-fits-all approach.

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