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Sepper, Dennis. "The Philosophical Discourse of Modernity." American Catholic Philosophical Quarterly 65, no. 1 (1991): 107–9. http://dx.doi.org/10.5840/acpq199165141.
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Hohendahl, P. U. "Habermas' Philosophical Discourse of Modernity." Telos 1986, no. 69 (October 1, 1986): 49–65. http://dx.doi.org/10.3817/0986069049.
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Fleming, Marie. "Working in the Philosophical Discourse of Modernity." Philosophy Today 40, no. 1 (1996): 169–78. http://dx.doi.org/10.5840/philtoday199640143.
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Benhabib, Seyla, Jurgen Habermas, and Frederick G. Lawrence. "The Philosophical Discourse of Modernity: Twelve Lectures." Journal of Philosophy 84, no. 12 (December 1987): 752. http://dx.doi.org/10.2307/2026591.
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Roderick, Rick, Jurgen Habermas, and Frederick Lawrence. "The Philosophical Discourse of Modernity: Twelve Lectures." Contemporary Sociology 19, no. 2 (March 1990): 316. http://dx.doi.org/10.2307/2072653.
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Jay, Martin, Jurgen Habermas, and Frederick Lawrence. "The Philosophical Discourse of Modernity. Twelve Lectures." History and Theory 28, no. 1 (February 1989): 94. http://dx.doi.org/10.2307/2505272.
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Ashley, David. "The philosophical discourse of modernity: Twelve lectures." Social Science Journal 26, no. 4 (December 1, 1989): 485–89. http://dx.doi.org/10.1016/0362-3319(89)90011-6.
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Trey, George A., and Jurgen Habermas. "The Philosophical Discourse of Modernity: Habermas's Postmodern Adventure." Diacritics 19, no. 2 (1989): 66. http://dx.doi.org/10.2307/465411.
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Hartwig, Mervyn. "Bhaskar's Critique of the Philosophical Discourse of Modernity." Journal of Critical Realism 10, no. 4 (October 4, 2011): 485–510. http://dx.doi.org/10.1558/jcr.v10i4.485.
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Abood, Oday Abbas. "Postmodern Architecture between the pillars of philosophical discourse and architectural practice." Journal of Engineering 25, no. 5 (May 1, 2019): 1–20. http://dx.doi.org/10.31026/j.eng.2019.05.08.
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Postmodern arguments, formed a critic case of what modernity brought in several levels. Postmodern practice was considered as a proactive case having amorphous concepts and features to what entiled as an intellectual trends postmodern philosophically and intellectually. But, what postmodernism architecture broughts in it essence, was not isolation from the intellectual context and entrepreneurship case, and it was not disconnecting from the intellectual and philosophical era of that period. Lliteratures and philosophical argument precede what (Robert Venturi) and (Charles A Jencks) had brought, albeit it was closer to critics and correction the path of modernity from crystallizing a direction that exceeds modrinity to what follows.
In this context, the research's aim had been determined by: (investigating the philosophical depth and intellectual arguments for postmodernism, and them implications in the architectural practice comparing to the philosophical narratives, and then determine the reflection of that in the architectural technology practice). For achieving the aim of the research, the research was initiated to discuss the intellectual foundations of the postmodernism by discussing the philosophical propositions constitutive and the crystallized, first. And then discuss the propositions of postmodernism in architecture, secondly. And discuss the presence of thought in the technological practice as influential and affected. And then the research reached the most important general and particular conclusions of the postmodern trends and its reflection in architecture, and then to reached the comparative conclusions for each of the philosophical and architectural propositions, and then to determining a reflection all of that in the architectural technological practice directions.
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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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Kozlov, D. О. "Innovations as an attribute of modernity: philosophical and pedagogical discourse." Zhytomyr Ivan Franko State University Journal. Рedagogical Sciences, no. 4(99) (December 28, 2019): 5–12. http://dx.doi.org/10.35433/pedagogy.4(99).2019.5-12.
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Freeland, Charles. "The Modernity of Aristotle’s Ethics." MANUSYA 1, no. 2 (1998): 23–38. http://dx.doi.org/10.1163/26659077-00102003.
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Aristotle understood ethics to be a practical rather than a theoretical science. It is a pragmatics, if you will, concerned with bringing about a good life . But the problem and the question from which Aristotle’s ethics begins arid to which it constantly returns concerns the relation of the theoretical to the practical: his concern is for the type or mode of discourse one could use in providing an account of the good life (Eudaimonia). Is this a propositional, apophantic discourse, a discourse claiming to represent the truth and what is true and from which one could then go on to prescribe a course of action, or, and this may be closer to Aristotle, is the philosophical discourse on ethics rather a descriptive one which takes humankind for what it is, not what it ought to be? This relation between theory and practice, between description and prescription, between science and action, is a question and a problem for Aristotle. It is my purpose to take up this question in connection with Aristotle’s texts on Eudaimonia. Another question shall be raised here: What is the relevance of Aristotle’s treatment of Eudaimonia to our contemporary, “modern” concern for ethics and the good life? I would assume, naively perhaps, that even today we are not indifferent to this question of what is a good life, and that we are not indifferent to the many ways in which the “good life” has been described. It would seem, then, that Aristotle’s texts have a particularly striking importance for us today insofar as we prolong the philosophical questioning of the possibilities for ethical and political discourse today and continue to ask who and what we are as human beings.
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Simpson, Michael. "The Anthropocene as colonial discourse." Environment and Planning D: Society and Space 38, no. 1 (April 3, 2018): 53–71. http://dx.doi.org/10.1177/0263775818764679.
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Research on the Anthropocene has emerged fast and furiously across academic disciplines in recent years. While some have suggested that this concept signifies a rupture with the philosophical foundations of Western modernity, this paper stresses the continuities between the Anthropocene and its antecedents. I trace the development of the concept from the late 18th century through to the mid-20th century, identifying several colonial and Eurocentric features of these earlier accounts of the Anthropocene. I then proceed to question whether contemporary debates about the Anthropocene and its periodization evoke similar problematic narratives about progress, modernity, and civilization. In the closing section of this article, I discuss whether or not the Anthropocene can be salvaged as an analytical category without reproducing these colonial logics. Here, I conclude that regardless of whether the term is discarded or redeemed, critical scholars can help to problematize and destabilize the concept’s investment in the dominant onto-epistemological categories of Western modernity, thereby opening up possibilities for the plurality of ways of thinking and knowing to shape this conversation about the social and ecological predicaments of the colonial present.
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Wevelsiep, Christian. "The Social Pedagogical Discourse of Modernity. The Politics of Human Rights and International Social Work." SIASAT 6, no. 2 (April 30, 2021): 104–13. http://dx.doi.org/10.33258/siasat.v6i2.94.
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The basic thesis of this paper is that the helping professions have an indispensable task: to reflect the constitution of society in the context of the perception of the other. This discourse of social pedagogy addresses the conditions under which we encounter each other and under which we recognize each other. It is to be asked to what extent this discourse of social pedagogy could contribute to open the horizons of the common, which have been closed by all conceivable forms of violence. The background of the discourse, mentioned here, is close to the social philosophical discourse of modernity. It reflects the form of modernity in all its moral, social and political dimensions. The social-philosophical reference to the present is accompanied by the indispensable critique of power. It designates stages of reflection of that critique that make possible a theory of society. It thus forms, which is to be shown as aa result, the categorical framework of an analysis that enables a view of the structures of existing power relations. It thematizes the essential approaches to the practical overcoming of these phenomena. For this purpose, it will be reflected by way of introduction which theoretical reference the mentioned discourse has and how it is to be understood in comparison to other discourses - thus, it is first about the connections from social philosophy to social pedagogy (2). Within this framework, it will then be shown that the helping professions have an internal reference to the world, which is of eminent importance for the self-description of the discourse (3). How the language of human rights can be translated into transcultural perspectives of action is a complex question that is answered here from a fundamental anthropological perspective (4).
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John Berthrong. "A Topography of Confucian Discourse: Politco-philosophical Reflections on Confucian Discourse since Modernity (review)." China Review International 15, no. 1 (2008): 120–24. http://dx.doi.org/10.1353/cri.0.0140.
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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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Freed, Mark M. "Robert Musil's Other Postmodernism: Essayismus, Textual Subjectivity, and the Philosophical Discourse of Modernity." Comparative Literature Studies 44, no. 3 (2007): 231–53. http://dx.doi.org/10.1353/cls.2007.0057.
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Stepanyants, Marietta. "Intercultural Philosophy." Philosophical anthropology 7, no. 1 (2021): 168–84. http://dx.doi.org/10.21146/2414-3715-2021-7-1-168-184.
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Intercultural philosophy emerged in the 1980s and 1990s in Germany and Austria. It has become widespread throughout the world. Geopolitical changes, which defined the nature of modernity as an era of post-colonialism and globalization, played a decisive role in its emergence. The new philosophic trend has grown from a comparative philosophy that has gone through three stages of evolution: from proving the universal "truth" of Western philosophy, to attempts to create a "synthetic philosophy" and, finally, to the recognition of autonomy and significance of non-Western philosophies. Intercultural philosophy offers a new method of thinking, which involves the rejection of claims to the ultimate truth of the philosophical tradition of its own culture, respect for the heritage of other cultures, the deployment of large-scale discourse so that to find alternative approaches to solving both purely philosophical and global problems.
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Krishan, Shri. "Discourses on Modernity: Gandhi and Savarkar." Studies in History 29, no. 1 (February 2013): 61–85. http://dx.doi.org/10.1177/0257643013496688.
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Debates emanate from dualities, situations of conflict, contradictions and paradoxes. Modernity is a paradox of sorts. So too was the colonial experience. Contrary to popular belief, Gandhi looked at the Indian traditions and ways of life from the perspective derived from western modernist epistemology. Our attitude to modernity is bound up, consciously or otherwise, with our perspective on colonialism as the forerunner of modernity. The word ‘modernity’ has varied connotations. In the present context, it is to be understood, chiefly, as western Enlightenment modernity mediated through European colonialism. But the perception of Gandhi and V.D. Savarkar differed regarding western Enlightenment modernity as there were differences of opinion between them on almost every political and social issue and methods of struggle against colonialism. These differences were rooted actually in their understanding of modernity, its epistemologies and variants prevalent in Europe, their relevance for Indian context and national liberation struggle. Gandhi’s may appear to be rooted in indigenous traditions but he also inherited the ‘scientific temper’ and methods and weapons of struggle which ‘modern politics’ has brought to forefront in Europe and America. Savarkar, on the other hand, was influenced by the intellectual trends which forged the weapons for the Right-wing politics in Europe. Gandhi appears to be always open to dialogue even though his position may be very dogmatic on certain issues but Savarkar is free from ambivalences that resurface repeatedly in Gandhi. The reflection is to be found in their political, literary, philosophical and other discourses, providing contexts in which debates unfold concerning customs, laws, religions, languages, generations, regions and ends and means controversy. They underpin controversies over the relationship of the individual to the collective.
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Cossa, José. "Modernity’s University, Social Justice, and Social Responsibility." Educação, Sociedade & Culturas, no. 58 (April 30, 2021): 33–50. http://dx.doi.org/10.24840/esc.vi58.150.
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Centered on the experience of Eduardo Mondlane in three universities in the United States, this article highlights the importance of universities to assume a social responsibility stance that is critical of its philosophical foundation and roots itself on perceptions of human beyond the current cartesian ethos. Conceptually, the article centers its discourse on the divergent conceptualizations of human drawn from humanism and uBuntu, as foundational differentiators of perceptions and practices of justice and social responsibility. Theoretically, it leans on a critique of modernity and humanism by presenting uBuntu and Cosmo‑uBuntu as alternative philosophical and theoretical lenses for problematizing and explaining justice and social responsibility. Methodologically, it draws from reflexivity, hermeneutics (especially, textual criticism), and archival documentary research. Its purpose is to inspire universities to engage in reflexivity about their social responsibility claims and to encourage an intentional commitment to social responsibility that is informed by exterior to modernity theorizing.
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Matsenka, Svitlana. "Esthetic Regime of Modernity: the notion of beauty in new German philosophical and literary discourse." Scientific papers of Berdiansk State Pedagogical University. Series: Philological sciences 16 (October 10, 2018): 70–80. http://dx.doi.org/10.31494/2412-933x-2018-1-6-70-80.
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Levytskyy, V. S. "Constitution of the immanent social reality of modernity in the philosophical discourse of modern times." Gumanitarnye vedomosti TGPU im. L.N. Tolstogo, no. 1 (2021): 91–103. http://dx.doi.org/10.22405/2304-4772-2021-1-1-91-103.
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Tortajada, Maria, Franck Le Gac, and Martin Lefebvre. "Technique/Discourse: When Bergson Invented His Cinematograph." Recherches sémiotiques 31, no. 1-2-3 (November 20, 2014): 131–51. http://dx.doi.org/10.7202/1027445ar.
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The “cinematographic model of thought” was developed by Bergson in Creative Evolution (1907) after his 1902-1903 lectures at the Collège de France. His appropriation of this device of modernity certainly didn't go unnoticed. Throughout the twentieth century, Bergsonian discourse produced frequently opposing positions on the cinema, making it necessary for the film historian to question the status of Bergson’s cinematographic dispositive. This dispositive, which strictly belongs to philosophical discourse, refers to equipment and procedures whose mechanism is quite recognizable and isn’t solely confined to the device invented by Lumière. Scholars thus need to confront the technical dimension of this dispositive if they are to examine its very singular character. What makes Bergson’s dispositive technical? How does the shift occur from the technical reference to its appropriation by discourse in demonstrative strategies that transform its value? Starting from this case study, this article seeks to address the following question as directly as possible : what does technique become once it enters (philosophical) discourse? Borrowing from the history of techniques outside the specialized literature on cinema, the article also attempts to redefine the web of relations between discourse and technical fact. Finally, it raises the issue of what may be called a user discourse with respect to specialized discourse, emphasizing the predisposition of any discourse for an osmosis of concepts which the epistemology of viewing dispositives can account for.
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Atanasescu, Adrian Nicolae. "Jurgen Habermas' turn to a "post-secular society": from sublation of the sacred to translation of the sacred." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 113. http://dx.doi.org/10.24204/ejpr.v11i4.2834.
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In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the formal and pragmatic view of reason defended by Habermas in previous work. In particular, the turn to a "post-secular society" threatens the evolutionary narrative that Habermas (following Weber) espoused in The Theory of Communicative Action (1981, 1987), The Philosophical Discourse of Modernity (1990) or Postmetaphysical Thinking (1992), according to which modern "communicative" reason dialecticlly supersedes religion. If this narrative is undermined, I argue, the claim to universality of "communicative" reason is also undermined. Thus, the benefits Habermas seeks to obtain from translation of religion are offset by a destabilization of tenets central to a "postmetaphysical" view of modernity.
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Terec-Vlad, Loredana, and Alexandru Trifu. "Postmodernism as Discourse from Foucault to Habermas." International Letters of Social and Humanistic Sciences 57 (August 2015): 106–9. http://dx.doi.org/10.18052/www.scipress.com/ilshs.57.106.
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During the last decades, the term postmodernity has been highly invoked, on the one hand, or ignored, on the other hand. It is a term that can be found in the writings of various philosophers and sociologists, and is almost ignored and less meaningful within the economic thinking.At first view and analysis, postmodernity is the successor of the modern age, modernity in other words. However, the concept has much deeper meanings; it regards the future, foreshadowing the new realities of today's world, which are very complex and dynamic, and come under endogenous and exogenous influences, activities and issues that are permanently under the influence of multiple and multidimensional challenges [7]. In fact, the period of globalization, of the new trends of the revolutionary ICT (Information and Communication Technologies), is believed to overlap the period of postmodernism.From the philosophical point of view, but also in consonance with the economic life and realities, the individuals and entities of any nature should be characterized by adaptability, the ability to respond promptly and appropriately to the impulses and reactions that affect that system.
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Sinnerbrink, Robert. "A philosophy of cultural modernity: Márkus’s contribution to the philosophy of culture." Thesis Eleven 160, no. 1 (September 18, 2020): 73–83. http://dx.doi.org/10.1177/0725513620959981.
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As Professor of Philosophy at the University of Sydney for over 20 years (1978–2001), György Márkus exerted a profound influence on a generation of philosophers and students from many disciplinary backgrounds. His legendary lecture courses, spanning the history of modern philosophy from the Enlightenment through to the late 20th century, were memorable for their breadth, erudition, and philosophical drama. Always modest despite his mastery of the tradition, Márkus’s approach to this history of philosophy never failed to emphasize its continuing role in shaping our inherited understanding of philosophy as ‘its own time comprehended in thoughts’ (Hegel). This is especially true of his contribution to the philosophical discourse of modernity, which we could summarize as comprising an original philosophy of cultural modernity. In what follows, I briefly reconstruct Márkus’s account of the adventures of the concept of culture, focusing on his definitive essay ‘The Path of Culture: From the Refined to the High, From the Popular to Mass Culture’ (2013) but also referring to other relevant Márkus texts, offering some critical remarks on his account of culture and its relationship with modern aesthetics, both classical and contemporary.
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Collins, Ashok. "Beyond secularism and religion: Jean-Luc Nancy on global monotheism." Journal of European Studies 50, no. 4 (December 2020): 343–59. http://dx.doi.org/10.1177/0047244120969440.
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Known for its recent treatment of theological themes, contemporary European philosophy has been at the forefront of critical inquiry into the interface between religion and secular discourse. One of the most original philosophers within this movement is Jean-Luc Nancy, whose deconstruction of Christianity project frames an intertwining of religion and secular modernity beyond the binary opposition between theism and atheism. In this article, I tease out the hitherto under-acknowledged references to Judaism and Islam within Nancy’s project in order to lay out more clearly his philosophical vision of the contemporary landscape of secular modernity and the place of the three main monotheistic faiths within it. In doing so, I elucidate the original contribution Nancy’s philosophy can make to a rethinking of the debate between secularism and religion more broadly.
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Bektovic, Safet. "Tradition and Modernity in Contemporary Islamic Philosophy." Tidsskrift for Islamforskning 9, no. 1 (February 5, 2017): 16. http://dx.doi.org/10.7146/tifo.v9i1.25343.
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In the aftermath of the cultural renaissance movement (naḥḍa), especially during the second half of the 20th century, philosophy succeeded in regaining the status it enjoyed in medieval times as an important part of the Muslim intellectual discourse. In recent decades, philosophical thought (falsafa) has gained more prominence and relevance, especially with regard to the Islamic debate about the role and function of the Islamic tradition in the contemporary modern world. In this debate, Muslim philosophers deal with various questions and issues, foremost among them: the concept of knowledge, the wider question of reform (iṣlāḥ), and the relationship between religion and secularism. How Muslim thinkers and philosophers understand the questions and how they answer them vary widely, depending on their methodological approach to these issues - metaphysics, historicity, hermeneutics, and deconstruction – as well as their different positions regarding the role of philosophy in relation to contemporary Islām in general and its role in understanding the Islamic tradition’s relation with modernity in particular. The aim of this paper is to shed some light on the methodological diversity in contemporary Muslim philosophy, through readings of the work of four thinkers.
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COMEN, CRAIG. "HOFFMANN'S MUSICAL MODERNITY AND THE PURSUIT OF SENTIMENTAL UNITY." Eighteenth Century Music 15, no. 1 (March 2018): 9–28. http://dx.doi.org/10.1017/s1478570617000379.
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ABSTRACTAround 1800 a group of critics worried that new music was in danger of losing its social relevance. In their eyes music had become severed from the religious practices which had formerly provided its purpose and now exhibited a mercurial style that threatened its intelligibility, leading to a host of anxieties about its role in the contemporary world. This article argues that these concerns form the basis of an elegiac discourse of musical modernity, one resonating with broader philosophical concerns of the period. Taking Hoffmann's ‘Alte und neue Kirchenmusik’ as the central text, my narrative explores how he and others sought to rehabilitate modern music in the wake of a perceived social upheaval. This rehabilitation chiefly occurred at the hands of critics, who approached the complexities of new musical works by attempting to elucidate them through analysis. Hoffmann's review of Beethoven's Fifth Symphony belongs in this narrative as a characteristic attempt to secure new music's meaning.
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Syvachenko, G. "VOLODYMYR VINNICHENKO IN THE DISCOURSE OF FRENCH MODERNISM." Comparative studies of Slavic languages and literatures. In memory of Academician Leonid Bulakhovsky, no. 36 (2020): 253–70. http://dx.doi.org/10.17721/2075-437x.2020.36.20.
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The article explores the works of the famous Ukrainian writer Volodymyr Vynnychenko in the context of French literature of the first half of the twentieth century, and modernist trends in particular. The Ukrainian writer, philosopher, and public figure arrived in France in the mid-1920s to live there for almost three decades. He was interested in French literature, corresponded with A. France, A. Gide, co-translated with his wife his own works into French. His late-1940s translation of the novel Nova Zapovid (The New Commandment ) marked his engagement with the French literary process. The novel was awarded a prize by a literary clubs, and demonstrated resemblance to the major trends in French modernism. The article focuses on defining the typological correspondences in the interpretation by Vynnychenko and M. Proust of such components as subjective consciousness, mixed impressionism, memoir discourse. The author’s attention has been turned towards the specifics of the typological similarity of Vynnychenko and A. Gide’s aesthetic views, their assertion of the ideas of individualism, the quest for harmonization of the self, and symbolic “artistry.” Vynnychenko’s works are also analyzed in the context of French existentialism, including the study of such typological similarities of the aesthetic and philosophical views of the Ukrainian writer and A. Camus as undisguised moralizing, a claim to be perceived as teachers of life in solving practical ethical problems of the human condition. The author examines the methods and aesthetic constructions of such concepts of existentialism as freedom, choice, death, anxiety, relationships between the self and the Other in the works of Vynnychenko, J.P. Sartre, and S. de Beauvoir. The correlation between the works of Vynnychenko and A. de Saint-Exupéry is separately studied within the paradigm of existentialism, including “honesty with oneself” and honesty with others; the idea of community and the instinct of public responsibility. The critical optics of research combines the historical specificity of the development of French modernism, its philosophical foundations, the ethnic identity of the Ukrainian writer, and the inherent incorporation of his poetics into the paradigm of French modernism. For researchers, teachers, students of philology and those interested in V. Vynnychenko’s oeuvres and problems of literary modernism.
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WRIGHT, JOHNSON KENT. "FORUM COMMENT." Modern Intellectual History 3, no. 1 (April 2006): 105–9. http://dx.doi.org/10.1017/s1479244305000636.
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Is there any work by a modern author that inspires the range of comparisons that Rousseau's Second Discourse does? Looking backward, the quartet of scholars writing above—leading figures of anglophone scholarship on Rousseau—finds echoes of the book of Genesis, the Histories of Tacitus, Ovid's Metamorphoses, and Pelagius. Others have been reminded of Lucretius and more than one of Plato's dialogues. Looking forward, the names of Hegel, Marx, and Heidegger are cited here; comparisons with The Genealogy of Morals and Civilization and Its Discontents spring as easily to mind. If the Second Discourse thus serves as a kind of intense philosophical echo-chamber, this no doubt has something to do with its author's singular position in modern intellectual history, standing not just at the crossroads of the Enlightenment and Romanticism, but at that of antiquity and modernity themselves. It also owes much to the sheer internal complication of the text, whose relatively few pages feature a bewildering variety of moving parts: the extended Dedication to Rousseau's native city of Geneva; the Preface, with its preliminary presentation of Rousseau's philosophical anthropology; the prize question that inspired the Second Discourse: “What is the origin of inequality among men, and whether it is authorized by natural law”; the Exordium, announcing Rousseau's scandalous intention to “set aside the facts”; the analysis of the “state of nature” in Part One, with its excoriating attack on previous natural-law thinkers; the account, in Part Two, of the various “revolutions” that gradually established and deepened social inequality, before sealing it with political tyranny; and last, but certainly not least, Rousseau's trenchant endnotes, conjuring up a fabulous range of philosophical, cultural, and scientific reference, as essential to the Second Discourse as Gibbon's footnotes are to his History.
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Cook, Deborah. "Critical Stratagems in Adorno and Habermas: Theories of Ideology and the Ideology of Theory." Historical Materialism 6, no. 1 (2000): 67–88. http://dx.doi.org/10.1163/156920600100414560.
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AbstractIn one of his many metaphorical turns of phrase – a leitmotif in The Philosophical Discourse of Modernity — Jürgen Habermas speaks of the path not taken by modern philosophers, a path that might have led them towards his own intersubjective notion of communicative reason. Habermas is especially critical of his predecessors, Theodor W. Adorno and Max Horkheimer, because, he believes, they repudiated the rational potential in the culture of modernity. Whenever Adorno and Horkheimer heard the word ‘culture’, they apparently reached for their revolvers. By the 1940s, their confidence in modern culture had allegedly succumbed to bitter disillusionment. Indeed, on Habermas's view, the confidence of these early critical theorists had been shaken so badly by the emergence of Nazism and Stalinism that their scepticism finally embraced reason itself, ‘whose standards ideology critique had found already given in bourgeois ideals’. Consequently, Adorno and Horkheimer were forced to call into question their own immanent critique of modernity: ideology critique itself came ‘under suspicion of not producing (any more) truths’. These philosophers supposedly had little choice but to render their now suspect critique ‘independent even in relation to its own foundations’.
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Harding, Brian. "Exorcising Philosophical Modernity: Cyril O'Regan and Christian Discourse after Modernity. Edited by Phillip John PaulGonzales. Pp. xii, 299, Eugene, OR, Wipf & Stock, 2020, $36.00." Heythrop Journal 62, no. 1 (December 26, 2020): 201–2. http://dx.doi.org/10.1111/heyj.13759.
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Rzayeva, Prof Roida. "Orientalism and Ottoman Modernisation in the Discourse of Postmodernism." European Journal of Multidisciplinary Studies 4, no. 1 (March 30, 2019): 74. http://dx.doi.org/10.26417/ejms-2019.v4i1-530.
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If Orientalism is the critique of modernity, it can be rather considered in a postmodern discourse. New phenomena of global politics, changing moods of mind and cultural discourses again make Orientalism a topical subject. The East has always meant contrast for the West. Yet has it always meant the same? One should particularly note herein a philosophic approach to the problem is necessary instead of the usual and conventional political one, which mostly expresses a unilateral traditional characteristic of Orientalism and interprets it accordingly. There is an opinion Orientalism makes up a paradigm to study non-European histories and cultures using approaches coming after structuralism and postmodernism. As modernized, the East meets/clashes the West while there is no such an opposition in postmodernism, but is co-existence, which echoes the opposition characteristics of Orientalism, unlike the traditional one. At the same time, when analyzing orientalists' works, we often see not a unilateral, but a synthesized approach e.g in those by Turkish one, Hamdi. In any case, many panels by orientalist artists represent combinations which follow a well-known postmodernist motto, both that and the other, unlike the modern world's modernist logic, either that or this.
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Fry, Katherine. "Nietzsche's Critique of Musical Decadence: The Case of Wagner in Historical Perspective." Journal of the Royal Musical Association 142, no. 1 (2017): 137–72. http://dx.doi.org/10.1080/02690403.2017.1286130.
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ABSTRACTAlthough philosophical and biographical accounts of Nietzsche and Wagner abound, the musical issues at stake in the late text Der Fall Wagner (The Case of Wagner, 1888) have rarely been addressed within their wider cultural context. This article explores the nineteenth-century concepts of decadence and degeneration as relevant for understanding the ambivalence of Nietzsche's late critique of Wagner. Emphasizing his affinity with contemporary French criticism, it argues that his late texts advance a theory of decadence pertinent to current music history and criticism. It locates The Case of Wagner within the larger discourse of degeneration, probing similarities to and differences from the work of surrounding critics of Wagnerism. Nietzsche's critique combines a condemnation of Wagner's music with a more positive appreciation of the composer's historical relevance. Yet his writings also reveal a fundamental conflict between his personal involvement with Wagner's music and his philosophical quest to analyse this music as expressive of modernity.
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BEHRENT, MICHAEL C. "THE SHAPE OF A CAREER: AN INTRODUCTION." Modern Intellectual History 15, no. 1 (July 4, 2017): 185–210. http://dx.doi.org/10.1017/s1479244317000208.
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What does it mean to live a modern life? Countless books have explored the nature of modern society, culture, thought, and politics; the “philosophical discourse of modernity” and the “postmodern condition” have, in recent decades, been the focus of intense theoretical debates. Yet the implications of these concerns for the question of how, under modern conditions, human lives are actually lived—the material circumstances that make them possible, the relationships people enter into, the purposes they choose to pursue, and the significance with which they endow their efforts—is one from which contemporary scholarship has tended to shy away, as if such matters were best left in the hands of artists and novelists.
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Shchipkov, V. A. "Transformation of Space Discourse: from Traditional Society to Postmodern Era." MGIMO Review of International Relations, no. 3(42) (June 28, 2015): 76–84. http://dx.doi.org/10.24833/2071-8160-2015-3-42-76-84.
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The paper examines the problem of transforming the perception of space in the paradigms of several cultural epochs. Space discourse is defined via its societal perception, reflection in mythological systems and some philosophical concepts. The author reviews the history of changes of space discourse through continued development of two stages - traditional and post-traditional. The author refers the archaic society, the Antiquity and the Middle Ages to the traditional stage, the Renaissance, the Modernity and the Postmodernity to the post-traditional. The author examines each of these stages and describes mythological and holistic perception of space in archaic society, its further development and hierarchizing in the Antiquity, as well as transfer of the main features of the Classic model into the Medieval period. In addition, the paper examines the process of radical changes in the perception of space beginning in the Renaissance and under the impact of the long process of secularization and general demythologization referred to by the author as the Modernity era. The paper states that this process continued for some centuries emptying the space of myth and reached its highest peak by the end of the 19th century. The author provides a special insight on the reasons of the increased need for myth and cites as an example the emergence of geopolitics as a new discipline. Further, the author describes the main vector of space discourse development from the 20th century until now shaped by the Postmodernity. The article focuses on two particular spatial concepts such as "heterotopia" and "rhizome". According to the author they illustrate the main features of modern space - anti-hierarchy and openness to a new mythologization. The emphasis is put on the main differences of space perception between the postmodern and traditional society. The author makes an assumption that the space discourse of today will also influence the researches of actual global political and territorial architecture.
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Sysoieva, Svitlana. "GENERAL PEDAGOGY IN THE MODERN SCIENTIFIC DISCOURSE." Pedagogical Process: Theory and Practice, no. 1-2 (2019): 7–14. http://dx.doi.org/10.28925/2078-1687.2019.1-2.714.
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The article deals with the essence and content of the concept of general pedagogy in the context of itscorrelation with the multiplicity of knowledge about education, its development and improvement of the conceptual and terminological apparatus of modern pedagogical research. It has been emphasized that general pedagogy is understood as science and as a scientific discipline, and the definition of general pedagogy, as a rule, includes both aspects. The article concludes that general pedagogy is the core of pedagogical science; it forms its basis, which at the substantive-essential level distinguishes pedagogical science from all other branches of scientific knowledge. General pedagogy studies and discloses key pedagogical categories, notions, concepts, paradigms, approaches, laws, patterns, principles according to which any pedagogical phenomenon or pedagogical process are opened out, develops a methodology for building pedagogical science and conducting pedagogical research, methods and methodology for evaluating the effectiveness of pedagogical phenomena and processes, criteria of the scientific and pedagogical activity effectiveness, analysis of general pedagogical and philosophical doctrines. The actual problems of general pedagogy are the methodology of pedagogical research, problems of the upbringing and socialization of children and youth, history of pedagogy, comparative pedagogy, problems of managing educational institutions and strategies for their development. The modernity of the solution of the indicated problems is determined by the completeness of the account of the conditions in which people find themselves today: the globalized world, technological challenges, expansion of the media space and its impact on human consciousness, a crisis of values, problems of intercultural communication, and the like. The study of these complex problems requires a new methodology of pedagogical research at the level of multi- and interdisciplinarity. The development of such a methodology is an urgent need for modern pedagogical science and practice.
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Šaulauskas, Marius Povilas. "MODERNIOSIOS EPISTEMOLOGIJOS SOLIPSIZMAS EX PRINCIPIO INTERNO. METAFILOSOFINIS AGNEOLOGIJOS SVARSTYMAS." Problemos 81 (January 1, 2012): 33–43. http://dx.doi.org/10.15388/problemos.2012.0.1293.
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Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.
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بن قدور, نور الدين. "الاستقلال الفلسفي والتجديد عند طه عبد الرحمن." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 24, no. 93 (July 1, 2018): 143–19. http://dx.doi.org/10.35632/iokj.v24i93.163.
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يتناول البحث أزمة الفكر في عالمنا العربي المعاصر، وبشكل محدد مشروع الاستقلال الفلسفي العربي، وإشكالية التراث والحداثة في الخطاب الفلسفي العربي الراهن، من خلال عرض ومناقشة مشروع المفكر المغربي طه عبد الرحمن. ويتساءل عن إمكانية إنتاج خطاب فلسفي عربي جديد لارتياد آفاق فلسفة عربية إسلامية مبدعة متميِّزة. وقد خَلُص البحث إلى أن هاجس التجديد الفكري كان مطلباً وشعاراً استحوذ على أذهان العديد من المفكرين والمثقفين العرب، وأن عوامل عدَّة أفضت إلى هذا الهاجس؛ منها ما هو تاريخي يحرص على وصل الماضي بالحاضر، ومنها ما هو قومي سياسي يتصل بالوعي والشعور بالهوية والقومية، ومنها ما هو حضاري يقترن بعمق الهوَّة وتزايدها بين الأنا والآخر. وقد كشف البحث عن الترابط المنهجي والتماسك الداخلي والاستدلال الحجاجي في هذا المشروع مما أبرز قيمة المشروع في عدد من المناحي.
This paper deals with the thought crisis in our contemporary Arab world, specifically with the independent Arab philosophical project and the problem of heritage and modernity in the current Arab philosophical discourse, It presents and discusses the thought project of the Moroccan scholar Taha AbdurRahman. It also wonders whether it is possible to produce a new Arab philosophical discourse for the prospects of a distinctive and creative Arab Islamic philosophy.
The paper concludes that the concern with intellectual renewal has been a demand and aim that captured the minds of many Arab intellectuals. Several factors led to this concern; some of them are historical, trying to connect the past to the present, some are of a political nature related to consciousness and the sense of identity and nationalism, other factors have a civilizational nature associated with the growing deep gap between the self and the other. The paper reveals that this project has a systematic interrelationship, an internal cohesion and a heuristic reasoning. These qualities highlight the value of the project in a number of areas.
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Brunstetter, Daniel R. "Sepúlveda, Las Casas, and the Other: Exploring the Tension between Moral Universalism and Alterity." Review of Politics 72, no. 3 (2010): 409–35. http://dx.doi.org/10.1017/s0034670510000306.
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AbstractModern politics is at times a balancing act between universal claims about the human (equal rights, dignity, and respect) and political actions which may seem to violate these claims (torture, just wars, repudiation of certain cultural practices, tacit discrimination). An exploration of some of the philosophical roots of the modern understanding of the person, when it was the subject of debate, provides a perspective at the origin of Modernity from which to evaluate the tenuous relationship between moral universalism and alterity at the heart of this tension. The debates at Valladolid in 1550–51 between Las Casas and Sepúlveda, arguing their conceptions of the human, can shed light on how and why arguments for inequality creep back into the modern discourse on alterity. The lessons from Valladolid, therefore, might help to limit or clarify recourse to such arguments.
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VILALLONGA, BORJA. "THE THEORETICAL ORIGINS OF CATHOLIC NATIONALISM IN NINETEENTH-CENTURY EUROPE." Modern Intellectual History 11, no. 2 (June 26, 2014): 307–31. http://dx.doi.org/10.1017/s1479244314000031.
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Catholicism's contribution to the development of nationalist ideology, and more generally to the process of European nation building in the nineteenth century, has been neglected. Most previous work has concentrated instead on varieties of liberal nationalism. In fact, Catholic intellectuals forged a whole nationalist discourse, but from traditional-conservative and orthodox doctrine. This essay charts a transnational path through Latin European countries, whose thinkers pioneered the theoretical development of Catholic nationalism. The Latin countries–France, Italy, and Spain, especially–were the homeland of Catholicism and theological, philosophical, historical, and political theories originating in it had a tremendous impact on the general formation of Western nationalism. This essay examines the formation, evolution, and consolidation of Catholic nationalism through “New Catholicism,” showing how the nation-state project and modernity itself were rethought in a new conservative and Catholic form.
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Ó Murchadha, Felix. "The Passion of Grace." Philosophy Today 62, no. 1 (2018): 119–36. http://dx.doi.org/10.5840/philtoday2018227203.
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This paper shows how turns in theology in early Modernity and in the last century framed the context of distinct philosophical understandings of the self. Focusing on the concept of “pure nature,” the foreshadowing of philosophical themes in theology is shown. It is further argued that while the modern self emerging from certain early Modern theological discourses from Suárez, through Descartes to Kant was deeply implicated in Stoic apatheia, the self which arises from a phenomenological rethinking (especially in Marion) of the place of love and beauty in the worldliness of being and appearance is one which is fundamentally passionate. At play here is a shift in the notion of will from that of sovereign indifference to desire.
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Moll, Łukasz. "Nomos akumulacji pierwotnej i anomos dóbr wspólnych w dobie niewczesnej nowoczesności." Civitas. Studia z Filozofii Polityki 26 (September 29, 2020): 47–70. http://dx.doi.org/10.35757/civ.2020.26.02.
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The article aims to challenge the narrative on modernity, which was presented by Carl Schmitt in his book The Nomos of the Earth. The publication of Polish translation of this classic book is a good opportunity to re-think the conditions of possibility of Schmitt’s philosophical and geopolitical discourse. The German jurist described the formation of Eurocentric and stato-centric global order (nomos) in a way, that delegitimized the practices of resistance as unlawful (anomos). The author proposes – following Gilles Deleuze and Félix Guattari – to re-interpret the terms nomos and anomos in order to present anomos in positive way, as a potentiality to form an alternative political order. In conclusion the author tries to convince that the order of anomos is based upon the development of the commons and its contemporary manifestations express themselves in the practices of social movements, which disturb linear vision of history.
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Barriteau, Eudine. "Theorizing Gender Systems and the Project of Modernity in the Twentieth-Century Caribbean." Feminist Review 59, no. 1 (June 1998): 186–210. http://dx.doi.org/10.1080/014177898339523.
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A central thesis of this paper is that the philosophical contradictions of liberal ideologies predispose states to institute unjust gender systems. I argue that postcolonial Caribbean states have inherited a complexity of social relations and structures from the Enlightenment discourses of Liberalism, yet they seem unaware that the discourses which created colonialism and Western expansion were themselves part of the Enlightenment project of modernity. In this paper I apply this theoretical framework to a historical analysis of gender systems in the twentieth-century Caribbean. The paper examines three distinct periods: 1900–37, 1937–50s and 1950s-90s, the transition from colonial to postcolonial modernizing societies, and attempts to generate a gendered analytical model which can be widely applied both within and outside of the region.
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Knebusch, Julien. "Planet Earth in Contemporary Electronic Artworks." Leonardo 37, no. 1 (February 2004): 18–24. http://dx.doi.org/10.1162/002409404772828003.
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This article presents an overall view of contemporary electronic artworks related to Planet Earth as a topic of artistic inquiry. The author presents and interprets philosophically the different ways in which artists have approached Planet Earth and tried to reappropriate this object of modernity. In order to do so he outlines a phenomenological reading of these artworks and confronts them with the well-established phenomenological discourse about humans' relationship to Planet Earth
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Bezantakou, Olga. "Resonances of Henri Bergson's ‘music’ in the interwar aesthetic discourse of the journal Μακεδονικές Ημέρες: the idea of the nouveau romantisme." Byzantine and Modern Greek Studies 43, no. 1 (April 2019): 117–34. http://dx.doi.org/10.1017/byz.2018.28.
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This essay examines the metaphorical use of musical terms in Greek aesthetic discourse during the interwar period by illuminating a crucial yet neglected moment in the reception of anti-rationalistic philosophical and aesthetic tendencies that had greatly influenced European modernist literature since the late nineteenth century. In particular, it points out the ways the reception of Bergsonian theories in Greece co-determined the formation of a new concept of Modern Greek narrative fiction, clearing the ground for the first modernist attempts to ‘musicalize’ fiction. The essay thus proposes a broader perception of the term ‘musicalization’ than the mere imitation of musical techniques in narrative texts, since the aesthetic discourse features not only actual music but also ‘music’ as an aesthetic category synonymous with transcendence, ambiguity and fluidity.
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Varwig, Bettina. "Metaphors of Time and Modernity in Bach." Journal of Musicology 29, no. 2 (2012): 154–90. http://dx.doi.org/10.1525/jm.2012.29.2.154.
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Narratives of music and modernity have been prominent in musicological writings of the past decade, and the place of Johann Sebastian Bach within these narratives has formed the subject of stimulating debates. Recent studies by Karol Berger and John Butt have aimed to integrate Bach's Passion compositions into broadly conceived philosophical frameworks, in Berger's case focusing specifically on changing perceptions of time from a premodern sense of circular stasis to a modern linear idea of progress. This article proposes an alternative model of historical inquiry into these issues by presenting a detailed look at attitudes to time in early eighteenth-century Protestant Leipzig. My approach reveals a complex constellation of conflicting ideas and metaphors that encompass notions of time as both circular and linear and evince a particular concern for the question of how to fill the time of one's earthly existence productively. In this light, pieces like Bach's St. Matthew Passion and Georg Philipp Telemann's Brockes Passion can be understood to have offered a range of different temporal experiences, which depended on individual listening attitudes, performance decisions, and surrounding social conventions. I argue that only through paying close attention to these fluid and often incongruous discourses can we gain a sufficiently nuanced picture of how music may have reflected and shaped early eighteenth-century conceptions of time, history, and eternity.
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Pierson, Christopher. "Review Articles : The Redemption of Modernity Jürgen Habermas, The Philosophical Discourse of Modernity (Cambridge, Polity, 1987); John F. Rundell, origins of Modernity: The Origins of Modern Social Theory from Kant to Hegel to Marx (Cambridge, Polity Press, 1987)." Thesis Eleven 25, no. 1 (February 1990): 122–32. http://dx.doi.org/10.1177/072551369002500109.
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