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The era of enlightenment is known as "mother of modernityâ€. It has promoted human rationality, scientific development, and human supremacy and paves the way for the decline of religious understanding of the society. The rise of human rationality, materialization of industry, invention of printing press and rising trend of democratic principle, emerging market economy and technological development are characterised as modernity. The idea of modernity is first stage of human era where human beings were treated as supreme authority of their spheres. With modernity, the concept of nation/state emerged which has the credit to organise the world, promote the rights of the individuals and pay its emphasis on the construction of the democratic society, participatory politics and free individuals. But modernity is criticised by scholars like Perry Anderson, who argue that modernity has actually created another layer and made society absolute. It has inserted empirical documentation and rejected the persons' observation, including local reality. With these critiques, post-modernity emerged which has questioned the foundation of modernity. It advocated for 'bottom to approach' unlike modernity. The main objective of this paper to analysed the main tenets of modernity and discuss the actual principle of post-modernity. This analytical paper concludes with the major critics of post-modernity by taking the author's understanding about modernity and post-modernity.

'Modernity' originally meant Euromodernity, and only now are historians freeing themselves from Eurocentric perspective, adopting a new periodisation under the rubric of 'globalisation'. The belief in 'Progress', associated with secularisation and advancing science and technology, underlies Western imperialism. This in turn fuels the imposition of 'Modernity' upon all other countries in the world, and challenges them to adopt it or remain inferior – and often humiliated. Brief discussions follow of case studies of the largely successful adoption of 'Modernity' by Japan, China and Turkey, and its substantial rejection in the Arab Middle East. There, since the collapse of the Ottoman Empire, 'modernity' and its attributes have always been tainted by associated with humiliation and loss of honour and dignity. The Islamic rejection of 'Modernity', entailing weak state power, created a void into which global 'Jihadism' stepped. The exaggerated response to it, in Bush's 'War on Terror', has led in the direction of the national security state and a threat to the core principles of American democracy.

A barbarian, primitive, bloodthirsty, in short, non-rational unknown currently fouls our air. Its presence leads us to reflect upon the fact that a thing may be true, without being, however, good, beautiful or fair. As a perverse compensation for the "intimate terror" of a city that has bowed down to the ghost of social asepsis, and also as a perverse compensation for the lethal boredom in which that same city agonises, a latent insurrection takes place in it: terrorism, all kinds of tribal wars, archaic beliefs, and fundamentalisms of many sources and loyalties. I believe that civic absenteeism, everyday sedition and terrorist escalade are all part of the same disastrous eroticism, a kind of allergic reaction of an impoverished and uprooted social body, given over to the abyss of total bartering in a flat, immaterial ...

Behavioural Modernity explores the changing politics of representation and ethics of care in curatorial practice, necessitated by an increasing blurring of boundaries between the human, the technological, and the planetary.

Claude Lefort's 'Dante's Modernity' presents a detailed and highly original interpretation of Dante's Monarchia. Lefort casts Dante as the first political thinker with a concept of humanity defined as the whole of the human race, the first to imagine a universal society in political terms, and the first to reveal the formative role of force, of wars and division in the advent of such a political unity. Tracing the career of Dante's innovations in the political thought and praxis of the succeeding centuries, Lefort then shows how what is 'new' in Dante cannot be separated from its later avatars — from the varied realizations, distortions, and misapplications it would inspire at later historical junctures. Any contemporary realization of the potential inherent in Dante's innovative idea of sovereignty would require the project of 'disentangling' the links between universalism, imperialism, and nationalism that have been instituted in its name. ; Claude Lefort, 'Dante's Modernity', in Claude Lefort, Dante's Modernity: An Introduction to the 'Monarchia'. With an Essay by Judith Revel , ed. by Christiane Frey, Manuele Gragnolati, Christoph F. E. Holzhey, and Arnd Wedemeyer, trans. by Jennifer Rushworth, Cultural Inquiry, 16 (Berlin: ICI Berlin Press, 2020), pp. 1–85

Departing from the notion of 'the stranger' in classical sociological literature (Alfred Schutz and Georg Simmel), the paper discusses the significance of two paradigmatic approaches, one of which has discursively branched off into modernity. In a world where the search for roots has become widespread - from the new social movements to the building of new nation-state, from identity politics to national identities - the multiple expression of exclusion has spread. A new kind of European citizen, a 'stranger', is being constructed. I argue that scientific discourses related to the intellectual heritage of Alfred Schutz have helped to create the 'stranger' and the 'non-stranger'. It is further argued that Simmel's approach is an alternative well worth highlighting.

© 2001 Elsevier Ltd. All rights reserved. Anthropology is a modern study of human existence in which the anthropos becomes an object of knowledge and also a technique of modern power. The field readily acknowledges that it is both a product, and an interrogator, of modernity. This relationship has given anthropology its existential doubling, as an extension, and as an undoing, of the taken for granted aspects of Western modernity. For much of the twentieth century, anthropologists have used ethnographic findings to question the assumed aspects of the historical framing of modernity and its others. Another feature of anthropology"s approach to modernity is through the notion of plural modernisms, which seeks to capture the particularistic experiences of others in encounters with modern Western forms. The most promising approach has been to treat modernity as a specific ethnographic project, one that tracks the spread of political and social rationalities, and their production of new techniques, social forms, and subjects in a variety of ethnographic settings. Anthropology as a field and an ethnographer"s craft is especially well suited to identify the ever shifting webs of rationalities that constitute our plural worlds, and to pose the question of modernity itself as a paradox about humanity.

Anthropology is a modern study of human existence in which the anthropos becomes an object of knowledge and also a technique of modern power. The field readily acknowledges that it is both a product, and an interrogator, of modernity. This relationship has given anthropology its existential doubling, as an extension, and as an undoing, of the taken for granted aspects of Western modernity. For much of the twentieth century, anthropologists have used ethnographic findings to question the assumed aspects of the historical framing of modernity and its others. Another feature of anthropology"s approach to modernity is through the notion of plural modernisms, which seeks to capture the particularistic experiences of others in encounters with modern Western forms. The most promising approach has been to treat modernity as a specific ethnographic project, one that tracks the spread of political and social rationalities, and their production of new techniques, social forms, and subjects in a variety of ethnographic settings. Anthropology as a field and an ethnographer"s craft is especially well suited to identify the ever shifting webs of rationalities that constitute our plural worlds, and to pose the question of modernity itself as a paradox about humanity.

This international collection discusses how the individualised, reflexive, late modern era has changed the way we experience and act on our emotions. Divided into four sections that include studies ranging across multiple continents and centuries, Emotions in Late Modernity does the following: Demonstrates an increased awareness and experience of emotional complexity in late modernity by challenging the legal emotional/rational divide; positive/negative concepts of emotional valence; sociological/ philosophical/psychological divisions around emotion, morality and gender; and traditional understandings of love and loneliness. Reveals tension between collectivised and individualised-privatised emotions in investigating 'emotional sharing' and individualised responsibility for anger crimes in courtrooms; and the generation of emotional energy and achievement emotions in classrooms. Debates the increasing mediation of emotions by contrasting their historical mediation (through texts and bodies) with contemporary digital mediation of emotions in classroom teaching, collective mobilisations (e.g. riots) and film and documentary representations. Demonstrates reflexive micro and macro management of emotions, with examinations of the 'politics of fear' around asylum seeking and religious subjects, and collective commitment to climate change mitigation. The first collection to investigate the changing nature of emotional experience in contemporary times, Emotions in Late Modernity will appeal to students and researchers interested in fields such as sociology of emotions, cultural studies, political science and psychology.

This article tries to explore the continuities and discontinuities of postmodemity with modernity. While affirming that the boundary between modernity and postmodemity is not clear and well demarcated, it also tries to show there is no complete transition from one to another. What is postmodern is neither a singular school of thought nor a linear historical period, but the complex of questions arising from the extolling of reason and progress the Enlightenment project of modernity. This has affected philosophical discourses and research projects both of natural and human sciences. Hence the ambivalent relationship of between postmodemity with modernity: lack on faith on the claims of modernity on the one hand, and a heightened fulfdlment of modernity on the other. Thus the article explores how this intriguing relationship both of critique and of connivance affect different spheres of human life including politics and economics of our society that can be characterized, with a certain measure of cynicism, as the fetishism of commerce and of spectacle.

The relation between Islam and modernity as modern civilization is frequently faced contradiction. The disclaimer of a secular state for instance, leads to the debate by which the articulation of some Muslims who reject it is much more than those who accept it. Another example is humanism such as religious freedom and capitalism, although the disclaimers of these two issues are softer than those who denied the nation-state. However, the conceptual analysis points out that Islam is compatible with modernity as modern civilization. The main reason is that Islam was first emerged as a critic against the previous religion that was not engage the social transformation for the Arab society before Islam. Islam is also encouraged contemporary thought and social reform with the concept of ishlah (reform) and tajdid (renewal). If this case is measured based on the dimension of modernity, it obvious that Islam Islam as a teaching/conceptual frame/mindset in this article does not have conflict with it. Islam is in line with the nation state, secular country or secularism itself, democracy as political system, rationalism and empirical science, and capitalism. This paper is expected to strengthen the Integration of Islam as society with the modernity as modern civilization in the East and West countries.

A collection of critical encounters with the material remains of the past as living and dynamic influences upon the present. This book offers critical engagements with four objects from the nineteenth century: The ruins of the Crystal Palace in Sydenham and the dinosaurs that remain, the Albert Memorial in Kensington Gardens, Oxford's Pitt Rivers Museum and the short novel by H.G. Wells – The Time Machine. These provide very different forms of encounter, but are bound by the shadow of the Great Exhibition of 1851. This immense spectacle helped forge our understanding of display, surveillance and commodity. This legacy can be detected in the development of the modern museum and gallery as well as the shaping of spaces and structures of trade, commerce and political display, denying any possibility of conceptually separating these sites. Linked by a cumulative narrative that binds the mid nineteenth century to the early twenty first, these four objects are identified as formative traces of the past within the present. They provide models for critical thought and suggest answers to the problematic conditions that they present as ideologically specific relics from a previous age.

International audience ; The connection between modernization and social acceleration is now a prominent theme in critical social analysis. Taking a cue from these debates, I explore attempts that aim to 'slow down modernity' by resisting the dynamic tempo of various social processes and experiences. The issue of slowdown now accounts for a largely unquestioned measure, expected to deliver unhasty tempo conditioning good and ethical life, mental well-being and accountable democracy. In principle, there is little to object to in such well-intended goals. This paper, nonetheless, identifies several problems associated with slowdown, especially if presented as an incontestable doctrine. Despite its progressive feel, slowdown also stands for 1) a capitalist commodity; 2) a dangerous political objective that weaves together parochialism with fear-driven social sentiment; and 3) an undesired subjective experience. Finally, I evaluate recent propositions around 'accelerationism' and ask whether they might tackle the pitfalls of both social acceleration and slowness. I conclude by arguing that neither slow nor fast can be preferred as universal solutions.

Pakistan has been striving since its inception for an Islamic identity established on modernity, progress and compatibility. Despite the various stages of constitutional development, policy planning, power sharing and law making in its political history the lines between modernity and Islam have not been clearly drawn and protracted battles between traditionalists and modernists continue in Pakistan's political scene. The younger generations are estranged from true Islamic values and culture because of the in clarity of understanding between Modernity and Islam, State or Islamic polity. The need to profess concepts of humanism, justice for all, shunning of absolutism of demi-gods, reinstating of good in place of evils upholding equality and liberty for all, together with faith in Allah and His commands, is what needs to be implemented as objectives of the State.

The very presence of myths in psychoanalysis raises questions about their scientific status: that leads to reconsider the whole issue of Freudian mythology in a non-medical manner, by envisaging it in the more general context of modern myths, both political and artistic. Special attention is then paid to Surrealism, as the only avant-garde movement at the same time focused on psychoanalysis and politics: the role played by dreams in foundering myths is examined in both Surrealism and psychoanalysis. Surrealistic myths, such as Dalí's Grand Paranoïaque Comestible, finally prove to be so non-oedipian as the Nazi Übermensch myth; nevertheless, their comparison with Freudian mythology points out their common origin, as they all fulfilled the need of the mass society for a modern myth, able to express his deeply renewed self-awareness. Key words: Psychoanalysis - Dream - Myth - Surrealism - Modernity