Search results for 'modernity' (try it on Scholar)

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  1. C. E. Emmer (1998). Kitsch Against Modernity. Art Criticism 13 (1):53-80.score: 18.0
    "The writer discusses the concept of kitsch. Having reviewed a variety of approaches to kitsch, he posits an historical conception of it, connecting it to modernity and defining it as a coping-mechanism for modernity. He thus suggests that kitsch is best understood as a tool in the struggle against the particular stresses of the modern world and that it uses materials at hand, fashioning from them some sort of stability largely through projecting images of nature, stasis, and continuity. (...)
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  2. Mark Bevir (2007). Esotericism and Modernity: An Encounter with Leo Strauss. Journal of the Philosophy of History 1 (2):201-218.score: 18.0
    Strauss championed a philosophy of history according to which philosophers characteristically hide their actual beliefs when writing about ethics and politics. This paper begins by suggesting that an esoteric philosophy of history encourages a set of specific biases when writing histories of philosophy. Proponents of esotericism are liable to be far too ready to conclude that philosophers intended to hide their beliefs; they are likely to be insufficiently attuned to the varied contexts in which philosophers write; and they are likely (...)
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  3. Ziyi Feng (2006). A Contemporary Interpretation of Marx's Thoughts on Modernity. Frontiers of Philosophy in China 1 (2):254-268.score: 18.0
    Unlike some western scholars who limit their interpretation of modernity and its source to conceptual, cultural, value, and psychological dimensions, Marx pointed out that modernity came mainly from modern production system. Starting from the historical context of his time, Marx explored various aspects of modernity and pointed out that modernity was inherent in the logic of capital, resided in the process of historical evolution, arose in social conflicts and segmentation, and presented itself in a global horizon. (...)
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  4. Sabina Lovibond (2005). Religion and Modernity Living in the Hypercontext. Journal of Religious Ethics 33 (4):617-631.score: 18.0
    This paper discusses Jeffrey Stout's thesis that modern societies are "secular," not in the sense that religion has disappeared from them, but in a procedural sense having to do with what can properly be assumed by participants in moral or political discussion. I endorse this thesis, but argue that Stout employs a notion of justification (with regard to moral belief), which leans too far toward descriptivism or relativism. As an alternative account of the status of religion within "the hypercontext, (...)," I commend Kant's view of the religious attitude as a fundamentally ethical one, destined eventually to dispense with any "historical vehicle" in the form of revealed doctrine or supernaturalism. Stout's discussion is weakened by its retreat from commitment to the unity of practical reason, though it does pay illuminating tribute to the democratic values of civility and attentiveness. (shrink)
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  5. Kristina Stöckl (2006). Modernity and its Critique in 20th Century Russian Orthodox Thought. Studies in East European Thought 58 (4):243 - 269.score: 18.0
    Orthodox Christianity has often been understood as not pertaining to Modernity due to its different historical and theological trajectory. This essay disputes such a view with regard to 20th century Orthodox thought, which it examines from the point of view of a sociology of Modernity in order to identify where Orthodox thinkers of the Russian Diaspora and in Russia today position themselves in relation to modern society and philosophy. Two essentially modern positions within Orthodoxy are singled out: an (...)
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  6. Johann Rossouw (2010). Secularity and Modernity? A Brief Response to Herbert de Vriese. Sophia 49 (3):429-432.score: 18.0
    In this brief response to Herbert De Vriese’s The Charm of Disenchantment, his attempt to link secularism and modernity is questioned. Criticism is leveled at De Vriese’s use of the correspondence between Voltaire and Frederick the Great without reference to the historical context, notably the confessional states that existed between roughly 1650 and 1800 in Europe. De Vriese’s apology for disenchantment and modernity is also questioned in the light of both modern religious and secular responses to modernity (...)
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  7. Zhen Han (2010). Some Remarks on the Re-Building of the Category of Essence and the Reflective Modernity. Frontiers of Philosophy in China 5 (1):134-141.score: 18.0
    If modernity is manifested as essentialism, postmodernity is manifested as anti-essentialism. Modernity is, in essence, human beings’ discovery of their own power, and is based on rational knowledge that has grasped the essence of things. In fact, in the discourse system of modernity, the various concepts of “essence” connote nothing but people’s imaginative constructions and rational conjectures about objects. In the past, our order, be it internal or external, was in essence guaranteed by God. Afterwards, all “essences”, (...)
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  8. Gary Banham (2007). Introduction: Cosmopolitics and Modernity. In Diane Morgan & Gary Banham (eds.), Cosmopolitics and the Emergence of A Future. Palgrave Macmillan.score: 18.0
    This introduction suggests a set of connections between the understanding of modernity and the opening up of a new understanding of politics as cosmopolitics. It argues that the modern understanding of the political has suffered a set of displacements both in regard to understanding cosmology and in the place of the human in relation to technology.
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  9. Stefano Oliverio (2014). The New Alliance Between Science and Education: Otto Neurath's Modernity Beyond Descartes' 'Adamitic' Science. Studies in Philosophy and Education 33 (1):41-59.score: 18.0
    Starting from a suggestion of Stephen Toulmin and through an interpretation of the criticism to which Neurath, one of the founders of the Vienna Circle, submits Descartes’ views on science, the paper attempts to outline a pattern of modernity opposed to the Cartesian one, that has been obtaining over the last four centuries. In particular, it is argued that a new alliance has to be established between science and education, overcoming Descartes’ banishment against education. In a Neurathian perspective education (...)
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  10. Junqing Yi (2006). Dimensions of Modernity and Their Contemporary Fate. Frontiers of Philosophy in China 1 (1):6-21.score: 18.0
    Modernity, a focal point of interest in our time, means the cultural schemata and mechanisms of social action stemming from the Enlightenment and the modernization process. It is a set of new and "man-made" rationalized mechanisms and rules for human societies that naturally grow beyond geographical boundaries. The interrelated dimensions of modernity may be roughly grouped into "intellectual" and "institutional" categories including subjectivity and individual self-consciousness, a spirit of rationalized and contracting public culture, modernity in sociohistorical narratives (...)
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  11. Maria Gyemant (2010). Adrian Paul Iliescu, Solitude and the Birth of Modernity. Journal for the Study of Religions and Ideologies 2 (4):188-191.score: 18.0
    Adrian Paul Iliescu, Solitude and the Birth of Modernity Ed. Cris, Bucuresti, 1999, 120 p.
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  12. Marcelo Ayres Camurça (2012). Cosmologia e estrutura de longo curso do catolicismo na dinâmica da modernidade (Cosmology and long term structure of catholicism in the dynamics of modernity) - DOI: 10.5752/P.2175-5841.2011v9n23p746. [REVIEW] Horizonte 9 (23):746-762.score: 18.0
    A tendência de uma sociologia do catolicismo contemporâneo no país nestes últimos anos foi de reduzi-lo a uma instituição política e social movida por interesses de poder no campo religioso e no espaço público, dispensando a mediação de sua cosmologia como pano de fundo de sua atuação. A partir do livro pioneiro de Roberto Romano (1976) que resgata o papel da cosmologia católica na sua intervenção pública, e seguindo os estudos de Sanchis (1994) e Steil (1996) que chamam a atenção (...)
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  13. John E. Drabinski (2011). Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity. Journal of French and Francophone Philosophy 19 (2):180-188.score: 18.0
    An extended discussion of Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity (New York: Columbia University Press, 2010), 217 pp.
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  14. Mihai Murariu (2014). Historical Eschatology, Political Utopia and European Modernity. Journal for the Study of Religions and Ideologies 13 (37):73-92.score: 18.0
    The powerful impact which Christianity has had on the distinct culture of the Occident can hardly be overstated. Indeed, its tremendous influence in virtually every single aspect of the European existence is ultimately recognisable in many secular quarters. In order to understand the link between the project of modernity and European Christendom and its state in the present, it is necessary to trace the development of several key features. Thus, the paper consists of two major parts dealing with: 1) (...)
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  15. Sherene H. Razack (2007). The 'Sharia Law Debate' in Ontario: The Modernity/Premodernity Distinction in Legal Efforts to Protect Women From Culture. [REVIEW] Feminist Legal Studies 15 (1):3-32.score: 18.0
    The normative figure in Western feminism remains the liberal autonomous individual of modernity. ‹Other’ women are those who have their freedom to choose restricted. Typically, ‹other’ women are those burdened by culture and hindered by their communities from entering modernity. If we remain in the terrain of thinking about women as vulnerable or imperilled, and some women as particularly imperilled, as we generally do of Muslim women, we remain squarely within the framework of patriarchy understood as abstracted from (...)
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  16. Constantin Schifirnet (2013). Orthodoxy, Church, State, and National Identity in the Context of Tendential Modernity. Journal for the Study of Religions and Ideologies 12 (34):173-208.score: 18.0
    The article analyzes the interaction of Orthodoxy and the state and its role in asserting national identity in the context ofRomania’s modernization process. I have developed the concept of tendential modernity for studying the distinctive nature of Romanian modernity Modernity in Romania focused primarily on national and geostrategic problems, due to the absence of a state encompassing all Romanians. The Orthodox Church had been recognized as a symbol of national identity, therefore it was included among the basic (...)
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  17. Björn Wittrock (1993). Polity, Economy and Knowledge in the Age of Modernity in Europe. AI and Society 7 (2):127-140.score: 18.0
    This article draws on results from a long-term research program carried out by the Science Centre Berlin for Social Research (WZB) and the Swedish Collegium of Advanced Study in the Social Sciences (SCASSS) on the history and sociology of the social sciences. The transformations of the discourses on society is outlined in the three major periods of transformations that have occurred in the age of modernity in Europe since the late 18th century. These three transformations have all involved a (...)
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  18. Leonard Swidler (2010). Club Modernity for Reluctant Believers. Journal for the Study of Religions and Ideologies 6 (16):132-146.score: 18.0
    Written for the people shearing the same reality, the same mental world of Modernity, this paper starts from the premise that we, as human beings, are not always consciously aware of the world we live in, of its constantly changing characteristics or attributes. It has already been demonstrated that our knowledge is contextual and limited. Thus, in order to accurately depict at least some of the attributes of Modernity, and consequently, to observe the major paradigm shift towards an (...)
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  19. Ellen Armour (2010). Blinding Me with (Queer) Science: Religion, Sexuality, and (Post?) Modernity. [REVIEW] International Journal for Philosophy of Religion 68 (1):107-119.score: 16.0
    This essay brings to bear insights from continental philosophers Michel Foucault and Judith Butler on the science of (homo)sexuality and, more importantly, the desire to use such science to resolve contemporary conflicts over homosexuality’s acceptability. So-called queer science remains deeply beholden to modern notions of sex, gender, and sexuality, the author argues, a schematic that its premodern (Christian) roots further denaturalize. The philosophical insights drawn from this analysis are then applied to the controversy over homosexuality within global Christianity that often (...)
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  20. Enzo Rossi (2010). Liberalism, Modernity, and Communal Being. [REVIEW] Imprints: Egalitarian Theory and Practice 10 (3):257-264.score: 15.0
    A critical discussion of Toula Nicolacopoulos' 'The Radical Critique of Liberalism'. I analyse her methodology of 'critical reconstructionism' and argue that considerations about the epistemic status of the inquiring practices leading to the formulation of liberal political theory need not affect the viability and desirability of liberal political practice, especially if we adopt a historically-informed realist account of the foundations of liberalism.
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  21. James Bradley (1991). Richard Rorty and the Image of Modernity. Heythrop Journal 32 (2):249–253.score: 15.0
  22. Mehmet Karabela (2012). Working Out Egypt: Effendi Masculinity and Subject Formation in Colonial Modernity. [REVIEW] Canadian Journal of History 47 (3):696-698.score: 15.0
  23. Martin Shuster (2012). Language and Loneliness: Arendt, Cavell, and Modernity. International Journal of Philosophical Studies 20 (4):473-497.score: 15.0
    Abstract Many have been struck by Hannah Arendt?s remarks on loneliness in the concluding pages of The Origins of Totalitarianism, but very few have attempted to deal with the remarks in any systematic way. What is especially striking about this state of affairs is that the remarks are crucial to the account contained therein, as they betray a view of agency that undergirds the rest of the account. This article develops Arendt?s thinking on loneliness throughout her corpus, showing how loneliness (...)
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  24. Marjan Ivkovic (2006). Foucault Versus Habermas: Modernity as an Unfinished Endeavor Vs. The Theory of Power: An Inevitable Conflict or Possibility of Communication. Filozofija I Drustvo 30:59-76.score: 15.0
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  25. Kai Marchal (2013). The Virtues, Moral Inwardness, and the Challenge of Modernity. Dao: A Journal of Comparative Philosophy 12 (3):369-380.score: 15.0
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  26. Simo Elakovic (2003). The Crisis of Modernity as the Crisis of the Political: Towards a Critique of the Reason of the Ethos. Filozofija I Drustvo 21:61-85.score: 15.0
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  27. Hangsheng Zheng (2012). On Modernity's Changes to “Tradition”: A Sociological Perspective. History and Theory 51 (4):105-113.score: 15.0
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  28. Han Zhen (2010). Some Remarks on the Re-Buliding of the Category of Essence and the Reflective Modernity. Frontiers of Philosophy in China 5 (1):134-141.score: 15.0
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  29. Ulrich Beck & Natan Sznaider (2011). Self-Limitation of Modernity? The Theory of Reflexive Taboos. Theory and Society 40 (4):417-436.score: 15.0
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  30. Adriano D'Aloia (2010). Francesco Casetti (2008) Eye of the Century: Film, Experience, Modernity. Film-Philosophy 14 (2).score: 15.0
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  31. Yi Junqing (2006). Dimensions of Modernity and Their Contemporary Fate. Frontiers of Philosophy in China 1 (1):6-21.score: 15.0
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  32. Feng Ziyi (2006). A Contemporary Interpretation of Marx's Thoughts on Modernity. Frontiers of Philosophy in China 1 (2):254-268.score: 15.0
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  33. Andrew E. Benjamin & Charles Rice (eds.) (2009). Walter Benjamin and the Architecture of Modernity. Re.Press.score: 14.0
    Walter Benjamin's Politics of 'bad tasteMichael Mac Modernity as an unfinished Project: Benjamin and Political RomanticismRobert Sinnerbrink Violence, ...
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  34. Sybol Cook Anderson (2009). Hegel's Theory of Recognition: From Oppression to Ethical Liberal Modernity. Continuum.score: 14.0
    Introduction: Redeeming recognition -- Oppression reconsidered -- Foundations of a liberal conception -- Toward a liberal conception of oppression -- Conclusion : A liberal conception of oppression -- Misrecognition as oppression -- Exploitation and disempowerment -- Cultural imperialism -- Marginalization -- Violence -- Conclusion: Misrecognition as oppression -- Overcoming oppression : the limits of toleration -- Contemporary differences : matters of toleration -- John Rawls : political liberalism -- Will Kymlicka : multicultural citizenship -- Conclusion: Accommodating differences : the limits (...)
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  35. Michael Allen Gillespie (2008). The Theological Origins of Modernity. University of Chicago Press.score: 14.0
    Exhuming the long-buried religious roots of our ostensibly godless age, Michael Allen Gillespie reveals in this landmark study that modernity is much less secular than conventional wisdom suggests. Taking as his starting point the collapse of the medieval world, Gillespie argues that from the very beginning moderns sought not to eliminate religion but to support a new view of religion and its place in human life—and that they did so not out of hostility but in order to sustain certain (...)
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  36. Matthew Rampley (2000). Nietzsche, Aesthetics, and Modernity. Cambridge University Press.score: 14.0
    Nietzsche, Aesthetics and Modernity analyzes Nietzsche's response to the aesthetic tradition, tracing in particular the complex relationship between the work and thought of Nietzsche, Kant, and Hegel. Focusing in particular on the critical role of negation and sublimity in Nietzsche's account of art, it explores his confrontation with modernity and his attempt to posit a revitalized artistic practice as the counter-movement to modern nihilism. Drawing on the full range of his published and unpublished writings, together with his comments (...)
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  37. Anthony J. Cascardi (1992). The Subject of Modernity. Cambridge University Press.score: 14.0
    The question of modernity has provoked a vigorous debate in the work of thinkers from Hegel to Habermas. Our own self-styled postmodern age has seen no end to this debate, which now receives a major and wide-ranging intervention from the theorist and critic Anthony J. Cascardi. Offering an historical account of the origins and transformations of the rational subject or self as it is represented in Descartes, Cervantes, Pascal, Hobbes and the Don Juan myth, he carries his argument across (...)
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  38. James L. Marsh, John D. Caputo & Merold Westphal (eds.) (1992). Modernity and its Discontents. Fordham University Press.score: 14.0
    The introduction by Merold Westphal sets the scene: "Two books, two visions of philosophy, two friends and sometimes colleagues...". Modernity and Its Discontents is a debate between Caputo and Marsh in which each upheld their opposing philosphical positions by critical modernism and post-modernism. The book opens with a critique of each debater of the other's previous work. With its passionate point-counterpoint form, the book recalls the philosphical dialogues of classical times, but the writing style remains lucid and uncluttered. (...)
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  39. Rodney Harrison (2010). After Modernity: Archaeological Approaches to the Contemporary Past. Oxford University Press.score: 14.0
    After Modernity summarizes archaeological approaches to the contemporary past, and suggests a new agenda for the archaeology of late modern societies.
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  40. Daniel R. Brunstetter (2012). Tensions of Modernity: Las Casas and His Legacy in the French Enlightenment. Routledge.score: 14.0
    Modernity and the other: a story of inequality -- Locating the other in the political debates of early modernity -- Thinking and rethinking the equality of the other: Vitoria, Sepúlveda and the true barbarians -- Las Casas and the other: the tension between equality and cultural othercide -- From the civilizing mission to irreconcilable alterity: the changing perception of the Indians in the French Enlightenment -- The other side of modernity: legitimizing the transition from cultural othercide to (...)
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  41. Ross Poole (1991). Morality and Modernity. Routledge.score: 14.0
    Ross Poole displays the social content of the various conceptions of morality at work in contemporary society, and casts a strikingly fresh light on such fundamental problems as the place of reason in ethics, moral objectivity and the distinction between duty and virtue. The book provides a critical account of the moral theories of a number of major philosophers, including Kant, Marx, Nietzsche, Habermas, Rawls, Gewirth and MacIntyre. It also presents a systematic critique of three of the most significant responses (...)
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  42. Nancy S. Struever (2009). Rhetoric, Modality, Modernity. The University of Chicago Press.score: 14.0
    Persuasive and perceptive, Rhetoric, Modality, Modernity is a novel rewriting of the history of rhetoric and a heady examination of the motives, issues, and ...
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  43. Isa Blumı (2011). Foundations of Modernity: Human Agency and the Imperial State. Routledge.score: 14.0
    Investigating how a number of modern empires transform over the long 19th century (1789-1914) as a consequence of their struggle for ascendancy in the Eastern Mediterranean and Middle East, Foundations of Modernity: Human Agency and the Imperial State moves the study of the modern empire towards a...
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  44. Raluca Ciurcanu (2010). Zygmunt Bauman, Wasted Lives. Modernity and Its Outcasts. Journal for the Study of Religions and Ideologies 3 (7):208-209.score: 14.0
    Zygmunt Bauman, Wasted Lives. Modernity and Its Outcasts Polity Press, Cambridge, 2004.
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  45. Peter McMylor (1993). Alasdair Macintyre: Critic of Modernity. Routledge.score: 14.0
    This book is the first full length account of the significance of MacIntyre's work for the social sciences. MacIntyre's moral philosophy is shown to provide the resources for a powerful critique of liberalism. His discussion of the managerist and emotivist roots of modern culture is seen as the inspiration for a critical social science of Modernity.
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  46. Alfredo González Ruibal (ed.) (2013). Reclaiming Archaeology: Beyond the Tropes of Modernity. Routledge.score: 14.0
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  47. Nelson Maldonado Torres (2008). Against War: Views From the Underside of Modernity. Duke University Press.score: 14.0
    Introduction: Western modernity and the paradigm of war -- Searching for ethics in a violent world : a Jewish response to the paradigm of war -- From liberalism to Hitlerism : tracing the origins of violence and war -- From fraternity to altericity, or reason in the service of love -- Of masters and slaves, or Frantz Fanon and the ethico-political struggle for non-sexist human fraternity -- God and the other in the self-recognition of imperial man -- Recognition from (...)
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  48. Henry Sussman (1997). The Aesthetic Contract: Statutes of Art and Intellectual Work in Modernity. Stanford University Press.score: 14.0
    Ambitious in scope and innovative in concept, this book offers an overview and critique of the conventions surrounding artistic creativity and intellectual endeavour since the outset of 'the broader modernity', which the author sees as beginning with the decline of feudalism and the Church. As a work of intellectual history, it suggests that art and the conventions associated with the artistic constitute a secular institution that has supplanted pre-Reformation theology. Beginning with Luther, Calvin, and Shakespeare and culminating with the (...)
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  49. Jeffrey C. Alexander (2013). The Dark Side of Modernity. Polity Press.score: 14.0
    Social theory between progress and apocalypse -- Autonomy and domination: Weber's cage -- Barbarism and modernity: Eisenstadt's regret -- Integration and justice: Parsons' utopia -- Despising others: Simmel's stranger -- Meaning evil -- De-civilizing the civil sphere -- Psychotherapy as central institution -- The frictions of modernity and their possible repair.
     
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  50. Chantal Delsol (2006). The Unlearned Lessons of the Twentieth Century: An Essay on Late Modernity. Isi Books.score: 14.0
    In The Unlearned Lessons of the Twentieth Century , the sequel to Icarus Fallen, published by ISI Books in 2003, Chantal Delsol maintains that the age in which we live—late modernity—calls into question most of the truths and beliefs bequeathed to us from the past. Yet it clings to a central belief in the dignity of the human person, the cornerstone of the doctrine of universal human rights to which even secular Westerners still cling. At the same time, the (...)
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