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During the 1960s, it seemed obvious to many on the American and European Left -- including the founders of Telos in 1968 -- that a thoroughgoing cultural critique was badly needed, since the dominant forms of culture in the West appeared either to be promoting false consciousness or to have literally become false consciousness. More than this, by the twentieth century culture in general seemed to have reached the point where it was "mediating" practically everything. For many observers of the contemporary scene, it became increasingly difficult to grasp what was happening economically, politically, or socially without first understanding what was happening culturally. [Excerpt provided by TELOS]. Adapted from the source document.

Draws on 35+ years of Paul Piccone's work for Telos to shed light on what he had to say about the problem of tradition. His intellectual pursuit is seen as rooted in the question of what is required for a healthy, democratic polity. In sum, Piccone's assessment of modernity is negative as Piccone saw the net effect of the modern state, market, & New Class intellectuals to be undermining tradition & traditional lifeworlds; impoverishing experience; & leading to the emergence of "abstract individuals" lacking the capacity for independent thought & the ability to shape democratic institutions. Piccone's strategies for confronting modernity & making tradition more efficacious are then critically examined.

Explores the notion of historical evanescence, noting the quickening pace of social change from premodernity to late modernity. Market economy & technological breakthroughs & the steep decline in the effectiveness of institutions such as churches & civic organizations are cited as reasons for the current speed of historical evanescence. Thus, outworn things are consigned to the proverbial dustbin of history, or outlived things are preserved on the condition that they are provided a new identity. Four ways to respond to historical evanescence are detailed: (1) letting go of the past; (2) the converse, hanging on to that which is fading & investing in it emotionally to make it the locus of value; (3) rejecting the latter two positions, accepting the quickened pace, & developing a more discriminating position with respect to the good or bad losses concomitant with late modernity; & (4) refusing to relinquish those things that are passing away rather than properly mourning the loss. J. Zendejas

Part of a special section, "Is There a 'Telos' Left in Telos? Reflections after 100 Issues," praising Telos's endurance despite its highly critical, risk-taking nature. The initial task, to develop a theoretical context for the emerging New Left, created its longevity. The Frankfurt school of critical theory directed the focus of Telos in the 1970s & 1980s, which centered on populist federalism & communitarianism. Unlike other leftist publications, this journal does not reject communitarian traditions & rituals, & understands that populism can be a right-wing tool. Criticisms of the journal's focus are discussed: its vision contradicts its theoretical format; & it cannot help but be critical & may eventually censure its own subject matter. M. Piciocchi

A response to a symposium (see SA 42:1/9400487) on a book by David Gross, The Past in Ruins: Tradition and the Critique of Modernity (1992). A new perspective on traditions is presented in the course of discussing aspects of this book, which argues that the erosion of the lifeworld, the atomization of experience, the disintegration of individual autonomy & subjectivity, & the increasing normlessness of everyday life are consequences of modernity. The book further contends that the social function of traditions must be restored to counteract the nefarious consequences of modernity. W. Howard