Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Commentary - Short Vignettes. Show all posts
Showing posts with label Commentary - Short Vignettes. Show all posts

Saturday, October 3, 2020

CosmoEcological Civlizations - PostCapitalistic Economies & Politics, Part 1b

 


CosmoEcological Civlizations - PostCapitalistic
Economies & Politics, Part 1b

by R.E. Slater
September 5, 2020

I hope to cover the basics of political/economic ideologies simply using relevant videos and standard Wikipedia articles to help frame out a futuristic look at where a Christian-based political economic might go. Generally I will use the idea of an ecological society for this near-term futuristic vision. I find it attainable, and if done right, reflective of human and environmental justice and equality. This then would also lead us into a some kind of mutually beneficial post-capitalistic paradigm again, reflective of Christian teachings related to God's Love, Jesus' practices and teachings, and the new kingdom ethic summarized on the Sermon on the Mount  in Matthew 5 (see NASB text here)

[The] Sermon on the Mount [is] a biblical collection of religious teachings and ethical sayings of Jesus of Nazareth, as found in Matthew, chapters 5–7. The sermon was addressed to disciples and a large crowd of listeners to guide them in a life of discipline based on a new law of love, even to enemies, as opposed to the old law of retribution. In the Sermon on the Mount are found many of the most familiar Christian homilies and sayings, including the Beatitudes and the Lord’s Prayer (qq.v.). - Encyc Britannica

Part 1 will cover the basics of political economies. Initially I thought to ex-clude "libertarianism" for the simple reason that complex governments are here to stay and will require complex governmental solutions for poly-plural multi-ethnic societies. Libertarianism proposes small governments with less footprint which I find impractical, if not pure fantasy. However, locality (and meta-localities) will drive ecological societies and for this reason, along with the fact that libertarianism is a popular ideology I will lead off with it first after a general introductory video.

Part 2 will cover the basics of cultural philosophies such as modernism et al and where these cultural movements might be taking us. Having spent a large amount of time earlier this year speaking to the fundamentals of the universe using process philosophy the principles therewith will be used to help guide us toward a process-based futurism.

And finally, in Part 3, I will attempt to describe what future ecological civilizations may look like under a whole new kind of political-economic schema.

Soooo, here we go....


Topics to be Covered

Part 1
  • Libertarianism
  • (Classic, Enlightenment) Liberalism
  • (Americanized) Modern Liberalism
  • Social Liberalism
  • Neo-Conservatism
  • Conservatism
  • Neo-Liberalism
  • Summary 1 - Post-Capitalist Protestant View
  • Summary 2 - Post-Capitalist Catholic View
Part 2
  • Modernism
  • Postmodernism
  • Post-Postmodernism
  • Hypermodernism
  • Transmodernism
  • Metamodernism
Part 3
  • Post-Capitalism Economies
  • CcosmoEcological Civilizations






* * * * * * * * *


SUMMARY 1 -
Post-Capitalist Protestant View


Photo by Christian Wiediger on Unsplash
Photo by Christian Wiediger on Unsplash


Whatever Happened to the Common Good?

by Jay McDaniel, Open Horizons
October 1, 2020


Three sins killed it.  Or at least our awareness of it.

1 - ​Meritocracy: It's all about individual upward mobility.
       (as clarified by Michael Sandel in his critique of meritocracy)

2 - Throwaway Culture: It's all about what is convenient or useful.
      (as clarified by Pope Francis in his critique of throwaway culture)

3 - Folk Libertarianism: It's all about me and my right to happiness.
      (​as clarified by Russ Douthat of NY Times)

We don't choose these sins; we are born into them as part of our culture. In this sense they are original sins: that is, inherited sins. Still, our only hope is to grow past them by allowing our hearts to be drawn by deeper, higher, more life-nourishing values, like love and community and justice.




Folk Libertarianism

"The first thing you see is that some failures in the American response are less about the president’s specific faults and more about a debilitating pre-existing condition in his coalition — a folk-libertarian hostility to all federal policymaking, a reflexive individualism disconnected from the common good." What I’m calling folk libertarianism (to distinguish it from the more academic sort) is deeply American, not just conservative,

(Russ Douthat, NY Times, What Isn't Trump's Fault, Sept. 12, 2020)




Meritocracy

I do not want the word rubbish to have the last word.  I want the words 'love' and 'community' and 'humility' to have the last word.  And phrases like 'the dignity of each person' and "respect and care for the community of life."  I am inspired by a man in whose footsteps I seek to walk who, some twenty centuries ago, called his own people toward a new way of living based in love. 

​But I do believe that primary obstacle to the kind of world we need -- a network of compassionate communities -- is the culture of merit.  This culture carries a mindset that valorizes something called 'productivity' and thinks of life as a complex of economic transactions.  Those of us who are trapped by this mindset have little sense of the common good.  Its ideal is 'the self-made individual' who 'plays by the rules' and 'climbs a ladder of upward mobility' in order to become a 'success.'   Liberals no less than conservatives, and sometimes more than conservatives, can valorize this ideal in their appeals to a level playing field.  Their assumption is that, if the playing field is level (which it never is) people can 'rise' on the basis of their merits.  The problem lies in thinking that 'merit' is and should be the proper organizing principle for our lives.  Such is, as the philosopher Michael Sandel puts it, The Tyranny of Merit: What's Become of the Common Good.


The tyranny of merit | Michael Sandel






Throwaway Culture

An excerpt from Resisting Throwaway Culture: How a Consistent Life Ethic Can Unite a Fractured Nation Pope presenting Pope Francis' critique of a Throwaway Culture that treats everything as something to be bought, sold, or used and that considers people irrelevant and disposable if unproductive.
"Throwaway Culture Pope Francis uses “throwaway culture” to name the opposite of what the CLE [consistent ethic of life] seeks to affirm. This culture fosters “a mentality in which everything has a price, everything can be bought, everything is negotiable. This way of thinking has room only for a select few, while it discards all those who are unproductive.”

It reduces everything—including people—into mere things whose worth consists only in being bought, sold, or used, and which are then discarded when their market value has been exhausted. Human beings have inherent, irreducible value, but when a throwaway culture finds them inconvenient it deems them “inefficient” or “burdensome” and they are ignored, rejected, or even disposed of.

The pope responds to such a culture by defending the universal dignity of every person without exception. By upholding the “internal consistency” of such dignity across a host of different issues, Francis undermines the throwaway culture. In reducing the person to a mere product in a marketplace—one that can be used and then thrown away—our culture makes what philosophers call a category mistake. Persons are ends in themselves, with inherent and irreducible value, and must never be put into the category of things that can be merely discarded as so much trash. The most serious and obvious example of reducing a person’s inherent value to that of a mere thing is their being violently discarded and killed. Christians especially are called to resist this violence because Jesus commanded them to do so. Throughout his life he took pains to call out deadly violence and instructed his followers to “love one another as I have loved you” (John 15:12).

​Pope Francis resists a throwaway culture that employs violent and (often) state-sponsored practices like war, genocide, terrorism, and the death penalty. But he also argues that this same violent culture includes practices like abortion (which discards a child as inconvenient and euthanasia (which treats the elderly like “baggage” to be discarded. Francis also has concern for what violence does to the perpetrator. In his address to Congress, for instance, he said that when we are repeatedly violent we become a “prisoner” who is “trapped” by our own violent habits. We ourselves become murderers and tyrants, Francis warns, when we imitate their violent practices 

But the CLE is concerned not only with explicit violence such as killing, but also violence within the structure of our societies. In Amoris laetitia Francis echoes John Paul II in saying that the dignity of the person “has an inherent social dimension.” That is, respecting life cannot be about simply resisting the aggressive violence of throwaway culture, but also the violence within its social structures. Francis insists that the commandment “Thou shalt not kill” applies clearly to our culture’s “economy of exclusion.” In the pope’s view, “Such an economy kills. The exclusion with which Francis is concerned need not be conscious exploitation and oppression. It can be unconscious practices that lead to certain people becoming “outcasts” or “leftovers.” The pope uses particularly harsh language in condemning theories of economic growth that ignore or discard human beings if they are deemed a net drag on such growth. The homeless person who dies of exposure; the child without adequate health care who dies of an easily-treatable disease; island-dwelling peoples threatened by climate change.

What Francis calls “a globalization of indifference” considers such people as mere afterthoughts. The dignity of these vulnerable people is inconvenient for those who benefit from a global consumerist culture, so we ignore the poor and marginalized, gradually becoming “deadened” to their cries. The love of money (something Francis calls “the dung of the devil”) supplants the primacy of the human person, and the logic of consumerism exercises dominion over us and our culture.

Those thrown away in the process do not matter. A primary value in throwaway culture is maintaining a consumerist lifestyle, but to cease caring about who is being discarded, most of us must find a way to no longer acknowledge their inherent dignity. Instead of language that affirms and highlights the value of every human being, throwaway culture requires language that deadens our capacity for moral concern toward those who most need it. Rehumanize International, a CLE activist group, has researched how this works (both historically and today) with different populations including racial minorities, the elderly and disabled, prenatal children, immigrants and refugees, enemy combatants, and incarcerated inmates. Patterns develop whereby these populations have been or are named as non-persons, sub-humans, defective humans, parasites, and objects, things, or products."
 
Camosy, Charles Christopher. Resisting Throwaway Culture: How a Consistent Life Ethic Can Unite a Fractured People (pp. 31-32). New City Press. Kindle Edition.




John Cobb on Pope Francis 

Fortunately, in 2015, Pope Francis offered the world in “Laudato Si” a holistic and unified way ahead.  He called it “integral ecology.”  It recognizes that all parts of the system of life are interdependent with one another and with the inanimate world.  Also, humans are an important part of this integrated system.  We humans have been disrupting the whole process, but we still have the ability to adopt a constructive role.

“Laudato Si” deals at once with the problems of the ocean, the land, and the atmosphere, and, also, of human society.  Francis’ encyclical is at once Roman Catholic teaching, general Christian teaching, and universal human teaching.  If humanity would orient its education and research, its economics and its politics, its agriculture, and its human culture, by the wisdom of this encyclical, hope for the future could be greatly expanded.

I have been struck not only by the remarkable connection between this pope and Francis of Assissi, but also by the parallels with Jesus of Nazareth.  It is widely recognized that Jesus’ message was the coming of the Basileia Theou, which for reasons explained in this text, I translate as “divine Commonwealth”. I believe that Jesus saw what he was proposing, in all its radicality, as the best hope for the salvation of Israel.  He believed the Jewish people could avoid destruction by Rome and expulsion from their land, precisely by being deeply faithful to their prophetic heritage.  He was not successful.  Jerusalem was destroyed, and the Jews were expelled from their country.

​The pope today is proposing a radically different world from the one we now have.  He gives us an account of what would be possible instead of the destruction toward which we are otherwise headed.  In short, what he calls “integral ecology” is today’s “divine Commonwealth.”




Photo by Josh Appel on Unsplash


My friend Don, the Real Estate Developer

My friend Don is a real estate developer.  He sees almost everything as property to be bought and sold in the marketplace.  He thinks making money is what life is all about.  Everything is what he calls a deal.  A deal is an economic transaction,  An exchange. He wants to make an art of it.

I think of life a little differently.  I think everything is a relationship and that 'deals' are a very shallow kind of relationship.  The most valuable relationships are love.  But I'm a little biased here.  A young Jew from Nazareth distorted my perspective.

I once asked Don what the purpose of life is and he said "to be rich and powerful and famous."  I thought he was kidding, but he was serious.  He was taught to think this way by his father but also by his culture.  He grew up ion an environment where everything was about wealth and conspicuous show.  I asked him if he believed in cooperation and forgiveness and helping out others, and he said: "That's for losers." 

Don uses the word "losers" a lot to name people whom he thinks are below him.  He also speaks of some people as "garbage."  Don sees life on the analogy of a battleground where people must compete to be king of the mountain.  He wants to be king.  And he wants the rubbish to be eliminated from the mountain altogether.  He doesn't like to shake hands with people, especially for those whom he finds, in his words, disgusting.  He has a thing for germs. 

I have some friends who think Don is himself rubbish.  Some of them are Christian and know that Jesus taught that we should love our enemies, but this doesn't seem to apply to Don.  One of them said: "But Jesus didn't know Don."  I understand their rancor toward him, but I think it helps to remember that Don himself is a victim of his upbringing and culture. 

The culture is an atmosphere, a set of attitudes and values, into which we are born, and it affects us without our even choosing it.  If 'original sin' is a name for sins we inherit which originate before we are born, these these three are among America's original sins.  They are the idea that (1) everything must be measures by merit, (2) some things are rubbish, and (3) individual happiness, not the common good, is what fulfills human life.
These three sins are connected.  You can start with any of them and end up with the others.  For example, if you start with meritocracy, with its sin of taking 'merit' as the organizing principle of life, you end up treating some people as disposable because they are 'unproductive.'  You forget that you depend on the common good and that your deeper calling is to contribute to that good.  You see the world as a collection of objects not a communion of subjects and you see your own life as a series of 'achievements.'

The alternative to these three sins is what Pope Francis calls a 'consistent ethic of life' (see below).  This ethic can be nourished by a sense that life itself is a community and that we find our purpose and delight in playing our humble yet creative role in being part of an adventure greater than ourselves. 

Process thinkers such as John Cobb and Catherine Keller, Bradley Artson and Farhan Shah, Thomas Oord and Patricia Adams Farmer, Zhihe Wang and Meijun Fan -- and so many others -- help us see that an organic worldview can help cultivate this sense.  They call it "open and relational" thinking or "process" thinking. 

In Choosing Life: Ecological Civilization as the World's Best Hope, John Cobb and I develop this process point of view.  We propose that ecological civilization, with its focus on 'creative localization' in compassionate communities, is our best hope.  But we recognize that this hope has little if any chance of being approximated unless, first, we don't acknowledge the three cultural sins.  In the spiritual alphabet developed by Mary Ann and Frederic Brussat of Spirituality and Practice, and often utilized by the Cobb Institute, "S" is for Shadow.  These three sins are among our most pernicious shadows.


Tuesday, September 8, 2020

CosmoEcological Civlizations - PostCapitalistic Economies & Politics, Part 2a




CosmoEcological Civlizations - PostCapitalistic
Economies & Politics, Part 2a

by R.E. Slater
September 5, 2020

I hope to cover the basics of political/economic ideologies simply using relevant videos and standard Wikipedia articles to help frame out a futuristic look at where a Christian-based political economic might go. Generally I will use the idea of an ecological society for this near-term futuristic vision. I find it attainable, and if done right, reflective of human and environmental justice and equality. This then would also lead us into a some kind of mutually beneficial post-capitalistic paradigm again, reflective of Christian teachings related to God's Love, Jesus' practices and teachings, and the new kingdom ethic summarized on the Sermon on the Mount  in Matthew 5 (see NASB text here)

[The] Sermon on the Mount [is] a biblical collection of religious teachings and ethical sayings of Jesus of Nazareth, as found in Matthew, chapters 5–7. The sermon was addressed to disciples and a large crowd of listeners to guide them in a life of discipline based on a new law of love, even to enemies, as opposed to the old law of retribution. In the Sermon on the Mount are found many of the most familiar Christian homilies and sayings, including the Beatitudes and the Lord’s Prayer (qq.v.). - Encyc Britannica

Part 1 will cover the basics of political economies. Initially I thought to ex-clude "libertarianism" for the simple reason that complex governments are here to stay and will require complex governmental solutions for poly-plural multi-ethnic societies. Libertarianism proposes small governments with less footprint which I find impractical, if not pure fantasy. However, locality (and meta-localities) will drive ecological societies and for this reason, along with the fact that libertarianism is a popular ideology I will lead off with it first after a general introductory video.

Part 2 will cover the basics of cultural philosophies such as modernism et al and where these cultural movements might be taking us. Having spent a large amount of time earlier this year speaking to the fundamentals of the universe using process philosophy the principles therewith will be used to help guide us toward a process-based futurism.

And finally, in Part 3, I will attempt to describe what future ecological civilizations may look like under a whole new kind of political-economic schema.

Soooo, here we go....


Topics to be Covered

Part 1
  • Libertarianism
  • (Classic, Enlightenment) Liberalism
  • (Americanized) Modern Liberalism
  • Social Liberalism
  • Neo-Conservatism
  • Conservatism
  • Neo-Liberalism
  • Summary 1 - Post-Capitalist Protestant View
  • Summary 2 - Post-Capitalist Catholic View
Part 2
  • Modernism
  • Postmodernism
  • Post-Postmodernism
  • Hypermodernism
  • Transmodernism
  • Metamodernism
Part 3
  • Post-Capitalism Economies
  • CcosmoEcological Civilizations






* * * * * * * * *











Modernity


Modernity, a topic in the humanities and social sciences, is both a historical period (the modern era) and the ensemble of particular socio-cultural norms, attitudes and practices that arose in the wake of the Renaissance—in the "Age of Reason" of 17th-century thought and the 18th-century "Enlightenment". Some commentators consider the era of modernity to have ended by 1930, with World War II in 1945, or the 1980s or 1990s; the following era is called postmodernity. The term "contemporary history" is also used to refer to the post-1945 timeframe, without assigning it to either the modern or postmodern era. (Thus "modern" may be used as a name of a particular era in the past, as opposed to meaning "the current era".)

Depending on the field, "modernity" may refer to different time periods or qualities. In historiography, the 17th and 18th centuries are usually described as early modern, while the long 19th century corresponds to "modern history" proper. While it includes a wide range of interrelated historical processes and cultural phenomena (from fashion to modern warfare), it can also refer to the subjective or existential experience of the conditions they produce, and their ongoing impact on human culture, institutions, and politics (Berman 2010, 15–36).

As an analytical concept and normative ideal, modernity is closely linked to the ethos of philosophical and aesthetic modernism; political and intellectual currents that intersect with the Enlightenment; and subsequent developments such as existentialism, modern art, the formal establishment of social science, and contemporaneous antithetical developments such as Marxism. It also encompasses the social relations associated with the rise of capitalism, and shifts in attitudes associated with secularisation and post-industrial life (Berman 2010, 15–36).

By the late 19th and 20th centuries, modernist art, politics, science and culture has come to dominate not only Western Europe and North America, but almost every civilized area on the globe, including movements thought of as opposed to the West and globalization. The modern era is closely associated with the development of individualism,[1] capitalism,[2] urbanization[1] and a belief in the possibilities of technological and political progress.[3][4] Wars and other perceived problems of this era, many of which come from the effects of rapid change, and the connected loss of strength of traditional religious and ethical norms, have led to many reactions against modern development.[5][6] Optimism and belief in constant progress has been most recently criticized by postmodernism while the dominance of Western Europe and Anglo-America over other continents has been criticized by postcolonial theory.

In the view of Michel Foucault (1975) (classified as a proponent of postmodernism though he himself rejected the "postmodernism" label, considering his work as "a critical history of modernity"—see, e.g., Call 2002, 65), "modernity" as a historical category is marked by developments such as a questioning or rejection of tradition; the prioritization of individualism, freedom and formal equality; faith in inevitable social, scientific and technological progress, rationalization and professionalization, a movement from feudalism (or agrarianism) toward capitalism and the market economy, industrialization, urbanization and secularisation, the development of the nation-state, representative democracy, public education (etc.) (Foucault 1977, 170–77).


* * * * * * * * *


IGNANT-Art-Asmund-Havesteen-Mikkelsen-Flooded-Modernity-4
link


Modernism


Modernism is both a philosophical movement and an art movement that arose from broad transformations in Western society during the late 19th and early 20th centuries. The movement reflected a desire for the creation of new forms of art, philosophy, and social organization which reflected the newly emerging industrial world, including features such as urbanization, new technologies, and war. Artists attempted to depart from traditional forms of art, which they considered outdated or obsolete. The poet Ezra Pound's 1934 injunction to "Make it new!" was the touchstone of the movement's approach.

Modernist innovations included abstract art, the stream-of-consciousness novel, montage cinema, atonal and twelve-tone music, and divisionist painting. Modernism explicitly rejected the ideology of realism[a][2][3] and made use of the works of the past by the employment of reprise, incorporation, rewriting, recapitulation, revision and parody.[b][c][4] Modernism also rejected the certainty of Enlightenment thinking, and many modernists also rejected religious belief.[5][d] A notable characteristic of modernism is self-consciousness concerning artistic and social traditions, which often led to experimentation with form, along with the use of techniques that drew attention to the processes and materials used in creating works of art.[7]

While some scholars see modernism continuing into the 21st century, others see it evolving into late modernism or high modernism.[8] Postmodernism is a departure from modernism and rejects its basic assumptions.[9][10][11]

Definition

Some commentators define modernism as a mode of thinking—one or more philosophically defined characteristics, like self-consciousness or self-reference, that run across all the novelties in the arts and the disciplines.[12] More common, especially in the West, are those who see it as a socially progressive trend of thought that affirms the power of human beings to create, improve and reshape their environment with the aid of practical experimentation, scientific knowledge, or technology.[e] From this perspective, modernism encouraged the re-examination of every aspect of existence, from commerce to philosophy, with the goal of finding that which was 'holding back' progress, and replacing it with new ways of reaching the same end. Others focus on modernism as an aesthetic introspection. This facilitates consideration of specific reactions to the use of technology in the First World War, and anti-technological and nihilistic aspects of the works of diverse thinkers and artists spanning the period from Friedrich Nietzsche (1844–1900) to Samuel Beckett (1906–1989).[14][15][16][17][18]

According to Roger Griffin, modernism can be defined in a maximalist vision as a broad cultural, social, or political initiative, sustained by the ethos of "the temporality of the new". Modernism sought to restore, Griffin writes, a "sense of sublime order and purpose to the contemporary world, thereby counteracting the (perceived) erosion of an overarching ‘nomos’, or ‘sacred canopy’, under the fragmenting and secularizing impact of modernity." Therefore, phenomena apparently unrelated to each other such as "Expressionism, Futurism, vitalism, Theosophy, psychoanalysis, nudism, eugenics, utopian town planning and architecture, modern dance, Bolshevism, organic nationalism – and even the cult of self-sacrifice that sustained the hecatomb of the First World War – disclose a common cause and psychological matrix in the fight against (perceived) decadence." All of them embody bids to access a "supra-personal experience of reality", in which individuals believed they could transcend their own mortality, and eventually that they had ceased to be victims of history to become instead its creators.[19]

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Postmodernity


Postmodernity (post-modernity or the postmodern condition) is the economic or cultural state or condition of society which is said to exist after modernity (In this context, "modern" is not used in the sense of "contemporary", but merely as a name for a specific period in history). Some schools of thought hold that modernity ended in the late 20th century – in the 1980s or early 1990s – and that it was replaced by postmodernity, and still others would extend modernity to cover the developments denoted by postmodernity, while some believe that modernity ended after World War II. The idea of the post-modern condition is sometimes characterized as a culture stripped of its capacity to function in any linear or autonomous state like regressive isolationism, as opposed to the progressive mind state of modernism.[1]

Postmodernity can mean a personal response to a postmodern society, the conditions in a society which make it postmodern or the state of being that is associated with a postmodern society as well as a historical epoch. In most contexts it should be distinguished from postmodernism, the adoption of postmodern philosophies or traits in the arts, culture and society. In fact, today, historical perspectives on the developments of postmodern art (postmodernism) and postmodern society (postmodernity) can be best described as two umbrella terms for processes engaged in an ongoing dialectical relationship like post-postmodernism, the result of which is the evolving culture of the contemporary world.[2]

Some commentators deny that modernity ended, and consider the post-WWII era to be a continuation of modernity, which they refer to as late modernity.

Uses of the term

Postmodernity is the state or condition of being postmodern – after or in reaction to that which is modern, as in postmodern art (see postmodernism). Modernity is defined as a period or condition loosely identified with the Progressive Era, the Industrial Revolution, or the Enlightenment. In philosophy and critical theory postmodernity refers to the state or condition of society which is said to exist after modernity, a historical condition that marks the reasons for the end of modernity. This usage is ascribed to the philosophers Jean-François Lyotard and Jean Baudrillard.

One "project" of modernity is said by Habermas to have been the fostering of progress by incorporating principles of rationality and hierarchy into public and artistic life. (See also postindustrial, Information Age.) Lyotard understood modernity as a cultural condition characterized by constant change in the pursuit of progress. Postmodernity then represents the culmination of this process where constant change has become the status quo and the notion of progress obsolete. Following Ludwig Wittgenstein's critique of the possibility of absolute and total knowledge, Lyotard further argued that the various metanarratives of progress such as positivist science, Marxism, and structuralism were defunct as methods of achieving progress.

The literary critic Fredric Jameson and the geographer David Harvey have identified postmodernity with "late capitalism" or "flexible accumulation", a stage of capitalism following finance capitalism, characterised by highly mobile labor and capital and what Harvey called "time and space compression". They suggest that this coincides with the breakdown of the Bretton Woods system which, they believe, defined the economic order following the Second World War. (See also consumerism, critical theory.)

Those who generally view modernity as obsolete or an outright failure, a flaw in humanity's evolution leading to disasters like Auschwitz and Hiroshima, see postmodernity as a positive development. Other philosophers, particularly those seeing themselves as within the modern project, see the state of postmodernity as a negative consequence of holding postmodernist ideas. For example, Jürgen Habermas and others contend that postmodernity represents a resurgence of long running counter-enlightenment ideas, that the modern project is not finished and that universality cannot be so lightly dispensed with. Postmodernity, the consequence of holding postmodern ideas, is generally a negative term in this context.

Postmodernism

Postmodernity is a condition or a state of being associated with changes to institutions and creations (Giddens, 1990) and with social and political results and innovations, globally but especially in the West since the 1950s, whereas postmodernism is an aesthetic, literary, political or social philosophy, the "cultural and intellectual phenomenon", especially since the 1920s' new movements in the arts. Both of these terms are used by philosophers, social scientists and social critics to refer to aspects of contemporary culture, economics and society that are the result of features of late 20th century and early 21st century life, including the fragmentation of authority and the commoditization of knowledge (see "Modernity").

The relationship between postmodernity and critical theory, sociology and philosophy is fiercely contested. The terms "postmodernity" and "postmodernism" are often hard to distinguish, the former being often the result of the latter. The period has had diverse political ramifications: its "anti-ideological ideas" appear to have been associated with the feminist movement, racial equality movements, gay rights movements, most forms of late 20th century anarchism and even the peace movement as well as various hybrids of these in the current anti-globalization movement. Though none of these institutions entirely embraces all aspects of the postmodern movement in its most concentrated definition they all reflect, or borrow from, some of its core ideas.


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Postmodernism is a broad movement that developed in the mid- to late 20th century across philosophy, the arts, architecture, and criticism, marking a departure from modernism. The term has been more generally applied to describe a historical era said to follow after modernity and the tendencies of this era.

Postmodernism is generally defined by an attitude of skepticism, irony, or rejection toward what it describes as the grand narratives and ideologies associated with modernism, often criticizing Enlightenment rationality and focusing on the role of ideology in maintaining political or economic power. Postmodern thinkers frequently describe knowledge claims and value systems as contingent or socially-conditioned, framing them as products of political, historical, or cultural discourses and hierarchies. Common targets of postmodern criticism include universalist ideas of objective reality, morality, truth, human nature, reason, science, language, and social progress. Accordingly, postmodern thought is broadly characterized by tendencies to self-consciousness, self-referentiality, epistemological and moral relativism, pluralism, and irreverence.

Postmodern critical approaches gained purchase in the 1980s and 1990s, and have been adopted in a variety of academic and theoretical disciplines, including cultural studies, philosophy of science, economics, linguistics, architecture, feminist theory, and literary criticism, as well as art movements in fields such as literature, contemporary art, and music. Postmodernism is often associated with schools of thought such as deconstruction, post-structuralism, and institutional critique, as well as philosophers such as Jean-François Lyotard, Jacques Derrida, and Fredric Jameson.

Criticisms of postmodernism are intellectually diverse and include arguments that postmodernism promotes obscurantism, is meaningless, and that it adds nothing to analytical or empirical knowledge.

Overview

Postmodernism is an intellectual stance or mode of discourse[1][2] defined by an attitude of skepticism toward what it describes as the grand narratives and ideologies of modernism, as well as opposition to epistemic certainty and the stability of meaning.[3] It questions or criticizes viewpoints associated with Enlightenment rationality dating back to the 17th century,[4] and is characterized by irony, eclecticism, and its rejection of the "universal validity" of binary oppositions, stable identity, hierarchy, and categorization.[5][6] Postmodernism is associated with relativism and a focus on ideology in the maintenance of economic and political power.[4] Postmodernists are generally "skeptical of explanations which claim to be valid for all groups, cultures, traditions, or races," and describe truth as relative.[7] It can be described as a reaction against attempts to explain reality in an objective manner by claiming that reality is a mental construct.[7] Access to an unmediated reality or to objectively rational knowledge is rejected on the grounds that all interpretations are contingent on when they are made;[8] as such, claims to objective fact are dismissed as "naive realism."[4]

Postmodern thinkers frequently describe knowledge claims and value systems as contingent or socially-conditioned, describing them as products of political, historical, or cultural discourses and hierarchies.[4] Accordingly, postmodern thought is broadly characterized by tendencies to self-referentiality, epistemological and moral relativism, pluralism, and irreverence.[4] Postmodernism is often associated with schools of thought such as deconstruction and post-structuralism.[4] Postmodernism relies on critical theory, which considers the effects of ideology, society, and history on culture.[9] Postmodernism and critical theory commonly criticize universalist ideas of objective reality, morality, truth, human nature, reason, language, and social progress.[4]

Initially, postmodernism was a mode of discourse on literature and literary criticism, commenting on the nature of literary text, meaning, author and reader, writing, and reading.[10] Postmodernism developed in the mid- to late-twentieth century across philosophy, the arts, architecture, and criticism as a departure or rejection of modernism.[11][12][12][13] Postmodernist approaches have been adopted in a variety of academic and theoretical disciplines, including political science,[14] organization theory,[15] cultural studies, philosophy of science, economics, linguistics, architecture, feminist theory, and literary criticism, as well as art movements in fields such as literature and music. As a critical practice, postmodernism employs concepts such as hyperreality, simulacrum, trace, and difference, and rejects abstract principles in favor of direct experience.[7]

Criticisms of postmodernism are intellectually diverse, and include arguments that postmodernism promotes obscurantism, is meaningless, and adds nothing to analytical or empirical knowledge.[16][17][18][19] Some philosophers, beginning with the pragmatist philosopher Jürgen Habermas, say that postmodernism contradicts itself through self-reference, as their critique would be impossible without the concepts and methods that modern reason provides.[3] Various authors have criticized postmodernism, or trends under the general postmodern umbrella, as abandoning Enlightenment rationalism or scientific rigor.[20][21]


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Believe Anything by Barbara Kruger at Hirshhorn, Washington, DC. Steve Rhodes


Post-postmodernism is a wide-ranging set of developments in critical theory, philosophy, architecture, art, literature, and culture which are emerging from and reacting to
postmodernism. Another similar recent term is metamodernism.


This sculpture by artist Jeff Koons, is post-modern because it copies a small object but
blows it up out of proportion to cause the viewer to think of the object in a different way.


The Post in 

Post-postmodernism


Post - a Latin prefix, meaning "behind" or "after." Therefore the definition of postmodernism should be a time after the modern age. But this sparks the question, when was this world modern? Do different regions of our globe experience a modern age while others are ahead or behind? Once postmodernism is supposedly reached, what more is there? This is why it's so difficult to grasp the concepts displayed in postmodern works, they redefine reality and one's personal truths. It's hard to see how can something be 'after modern' when it's unclear what was modern in the first place. These questions without answers seems to be the purpose of postmodern work. Making the viewer think of a deeper meaning that may or may not even exist. This 'post' in postmodernism could be interpreted as the aftermath of looking at postmodern art or stories. Either way, the complex questions and contradicting answers perfectly summarize the true affects of postmodernism without a defined modernism. - Anon


Post-postmodernism


Post-postmodernism is a wide-ranging set of developments in critical theoryphilosophyarchitectureartliterature, and culture which are emerging from and reacting to postmodernism. Another similar recent term is metamodernism.

Periodization

Most scholars would agree that modernism began around 1900 and continued on as the dominant cultural force in the intellectual circles of Western culture well into the mid-twentieth century.[1] Like all eras, modernism encompasses many competing individual directions and is impossible to define as a discrete unity or totality. However, its chief general characteristics are often thought to include an emphasis on "radical aesthetics, technical experimentation, spatial or rhythmic, rather than chronological form, [and] self-conscious reflexiveness"[2] as well as the search for authenticity in human relations, abstraction in art, and utopian striving. These characteristics are normally lacking in postmodernism or are treated as objects of irony.
Postmodernism arose after World War II as a reaction to the perceived failings of modernism, whose radical artistic projects had come to be associated with totalitarianism[3] or had been assimilated into mainstream culture. The basic features of what we now call postmodernism can be found as early as the 1940s, most notably in the work of Jorge Luis Borges.[4] However, most scholars today would agree that postmodernism began to compete with modernism in the late 1950s and gained ascendancy over it in the 1960s.[5] Since then, postmodernism has been a dominant, though not undisputed, force in art, literature, film, music, drama, architecture, history, and continental philosophy. Salient features of postmodernism are normally thought to include the ironic play with styles, citations and narrative levels,[6] a metaphysical skepticism or nihilism towards a "grand narrative" of Western culture,[7] a preference for the virtual at the expense of the real (or more accurately, a fundamental questioning of what 'the real' constitutes)[8] and a "waning of affect"[9] on the part of the subject, who is caught up in the free interplay of virtual, endlessly reproducible signs inducing a state of consciousness similar to schizophrenia.[10]
Since the late 1990s there has been a small but growing feeling both in popular culture and in academia that postmodernism "has gone out of fashion."[11] However, there have been few formal attempts to define and name the era succeeding postmodernism, and none of the proposed designations has yet become part of mainstream usage.

Definitions

Consensus on what constitutes an era can not be easily achieved while that era is still in its early stages. However, a common theme of current attempts to define post-postmodernism is emerging as one where faith, trust, dialogue, performance, and sincerity can work to transcend postmodern irony. The following definitions, which vary widely in depth, focus, and scope, are listed in the chronological order of their appearance.

Turner's post-postmodernism

In 1995, the landscape architect and urban planner Tom Turner issued a book-length call for a post-postmodern turn in urban planning.[12] Turner criticizes the postmodern credo of "anything goes" and suggests that “the built environment professions are witnessing the gradual dawn of a post-Postmodernism that seeks to temper reason with faith.”[13] In particular, Turner argues for the use of timeless organic and geometrical patterns in urban planning. As sources of such patterns he cites, among others, the Taoist-influenced work of the American architect Christopher Alexandergestalt psychology and the psychoanalyst Carl Jung's concept of archetypes. Regarding terminology, Turner urges us to "embrace post-Postmodernism – and pray for a better name."[14]

Epstein's trans-postmodernism

In his 1999 book on Russian postmodernism the Russian-American Slavist Mikhail Epstein suggested that postmodernism "is ... part of a much larger historical formation," which he calls "postmodernity".[15] Epstein believes that postmodernist aesthetics will eventually become entirely conventional and provide the foundation for a new, non-ironic kind of poetry, which he describes using the prefix "trans-":
In considering the names that might possibly be used to designate the new era following "postmodernism," one finds that the prefix "trans" stands out in a special way. The last third of the 20th century developed under the sign of "post," which signalled the demise of such concepts of modernity as "truth" and "objectivity," "soul" and "subjectivity," "utopia" and "ideality," "primary origin" and "originality," "sincerity" and "sentimentality." All of these concepts are now being reborn in the form of "trans-subjectivity," "trans-idealism," "trans-utopianism," "trans-originality," "trans-lyricism," "trans-sentimentality" etc.[16]
As an example Epstein cites the work of the contemporary Russian poet Timur Kibirov.[17]

Gans' post-millennialism

The term post-millennialism was introduced in 2000 by the American cultural theorist Eric Gans[18] to describe the era after postmodernism in ethical and socio-political terms. Gans associates postmodernism closely with "victimary thinking," which he defines as being based on a non-negotiable ethical opposition between perpetrators and victims arising out of the experience of Auschwitz and Hiroshima. In Gans's view, the ethics of postmodernism is derived from identifying with the peripheral victim and disdaining the utopian center occupied by the perpetrator. Postmodernism in this sense is marked by a victimary politics that is productive in its opposition to modernist utopianism and totalitarianism but unproductive in its resentment of capitalism and liberal democracy, which he sees as the long-term agents of global reconciliation. In contrast to postmodernism, post-millennialism is distinguished by the rejection of victimary thinking and a turn to "non-victimary dialogue"[19] that will "diminish ... the amount of resentment in the world."[20] Gans has developed the notion of post-millennialism further in many of his internet Chronicles of Love and Resentment[21] and the term is allied closely with his theory of generative anthropology and his scenic concept of history.[22]

Kirby's pseudo-modernism or digimodernism

In his 2006 paper The Death of Postmodernism and Beyond, the British scholar Alan Kirby formulated a socio-cultural assessment of post-postmodernism that he calls "pseudo-modernism".[23] Kirby associates pseudo-modernism with the triteness and shallowness resulting from the instantaneous, direct, and superficial participation in culture made possible by the internet, mobile phones, interactive television and similar means: "In pseudo-modernism one phones, clicks, presses, surfs, chooses, moves, downloads."[23]
Pseudo-modernism's "typical intellectual states" are furthermore described as being "ignorance, fanaticism and anxiety" and it is said to produce a "trance-like state" in those participating in it. The net result of this media-induced shallowness and instantaneous participation in trivial events is a "silent autism" superseding "the neurosis of modernism and the narcissism of postmodernism." Kirby sees no aesthetically valuable works coming out of "pseudo-modernism". As examples of its triteness he cites reality TV, interactive news programs, "the drivel found ... on some Wikipedia pages", docu-soaps, and the essayistic cinema of Michael Moore or Morgan Spurlock.[23] In a book published in September 2009 titled Digimodernism: How New Technologies Dismantle the Postmodern and Reconfigure our Culture, Kirby developed further and nuanced his views on culture and textuality in the aftermath of postmodernism.

Vermeulen and van den Akker's metamodernism

In 2010 the cultural theorists Timotheus Vermeulen and Robin van den Akker introduced the term metamodernism [24] as an intervention in the post-postmodernism debate. In their article "Notes on Metamodernism" they assert that the 2000s are characterized by the emergence of a sensibility that oscillates between, and must be situated beyond, modern positions and postmodern strategies. As examples of the metamodern sensibility Vermeulen and van den Akker cite the "informed naivety", "pragmatic idealism" and "moderate fanaticism" of the various cultural responses to, among others, climate change, the financial crisis, and (geo)political instability.
The prefix 'meta' here refers not to some reflective stance or repeated rumination, but to Plato's metaxy, which intends a movement between opposite poles as well as beyond.[25]


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Modernism3




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