The present paper advocates for the use of phenomenology in the study of the self, presenting the findings from a phenomenological study on the participants’ engagement with challenges to the self brought about by their experience studying postmodern thought. Accordingly, the present study utilised Interpretative Phenomenological Analysis to investigate the influence of postmodernism on the self, beliefs, and values. Seven participants took part in semi-structured interviews, in which four themes and 14 subthemes were identified in response to postmodernism: (...) ‘ambivalence’; ‘uncertainty’; ‘responses to uncertainty’; and ‘self as an exception’. These findings were both consistent and inconsistent with criticisms of postmodernism, as participants expressed a sense of postmodernism as destabilising, however, the need for action and stability frequently led participants to respond with the strengthening of their beliefs, or an unwillingness to refute them. The experiences and responses of participants to postmodernism challenge the view that postmodern thinking has a negative influence upon individuals and their beliefs and demonstrate the efficacy of phenomenological approaches in understanding experiences of the self, particularly where they encounter challenges and complexity. (shrink)

Postmodernist thought reacts to this crisis in truth and knowing with radical scepticism, assuming that conventional value systems and epistemologies have failed. The research determines the impact of postmodern thought on theological interpretations. This study favors infinite viewpoints over cohesive systems of thought and belief, interpretation over meaning, relativism over objective truth, and tangible principles over abstract representations. The persistence and even resurgence of religion and religious fundamentalism in a contemporary historical moment otherwise marked by the (...) pervasive influence of postmodernist tenets in secular life presents a striking paradox, given that Western religion insists upon exclusive universalized truths and principles. This article examines the connection between religion and postmodernism, contrasting the more intellectual outlook of postmodernism with the pluralistic and media-driven lifestyle of postmodernity. It distinguishes postmodern, modern, and traditional worldviews, emphasizing how modernity welcomed science while traditional societies observed to sacred scriptures for insight. However, postmodernism today disavows overarching narratives, or "metanarratives," after realizing the shortcomings of the scientific worldview. The article challenges this rejection, especially from the perspective of Jacques Derrida's deconstructionism. It contends that religious traditions continue to affirm the necessity of such perspectives even as postmodernism rejects the idea of a universal worldview. The author emphasizes the human need for coherence and purpose and argues that religious worldviews comprehensively explain reality. The paper found that arguing for a fresh understanding of the metaphysical lessons that the major global religions have to give, arguing that they provide a more positive substitute for postmodernism's disjointed and relativistic study. (shrink)

This paper considers some of the ways in which ‘postmodernism’ is construed, before turning to several important representative examples of religious postmodern thought. It highlights some common features possessed by prominent examples of religious postmodern thought within Judaism and Christianity. Much postmodern religious thought is characterised by the separation of religious belief from religious experience, and is marked by the tendency to emphasise the latter at the expense of the former. This paper argues that, (...) despite this tendency, the work of certain key postmodern religious thinkersparticularly those associated with open-traditionalism and radical orthodoxy—does not conform to this characterisation and needs to be understood in a broader cultural and theological context. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 267-278 [Access article in PDF] Book Review Healing Deconstruction: Postmodern Thought in Buddhism and Christianity Healing Deconstruction: Postmodern Thought in Buddhism and Christianity. Edited by David Loy. Atlanta: Scholars Press, 1996. 120 pp. The philosophers have only interpreted the world, in various ways; the point, however, is to change it.--Karl Marx, Eleventh Thesis on Feuerbach Healing Deconstruction, edited by David Loy, (...) is a collection of essays which are situated by and elaborate the intersection of radical Christian, Buddhist, and deconstructionist discourses. With the exception of "Mindfulness of the Selves" by Morny Joy, all of these essays were first presented at the Fourth International Buddhist-Christian [End Page 267] Dialogue conference in Boston in 1992. While each author addresses different aspects of problems associated with suffering, the self, language, and healing, they share certain poststructuralist sensibilities in common and, with the exception of Robert Magliola, share a commitment to developing "a more holistic praxis" (p. 2). The title of this volume is, says Loy, "intentionally ambiguous. On the one side, it emphasizes the healing possibilities of deconstruction in a field where the deconstructive turn has too often been understood reductively" and on the other, it "refers to the potential healing power of this dialogue for deconstruction itself, whose critique of logocentrism had led to a rupture within contemporary thought" (ibid.). 1 The authors both affirm "the liberating and healing potential of de-essentialized concepts and images, language, bodies and symbols" and maintain "that actually realizing this healing potential requires a move from theorizing to practice, for only that can truly deconstruct the self" (p. 10).Chief among the problems they identify as presenting barriers to developing a new way of relating to the world and a new self are dualistic thinking and the notion of the autonomous self. Each of the authors contributes to comprehending the philosophical factors that foster the creation of these barriers and what may be done philosophically to dismantle them. Moreover, Philippa Berry, Joy, and Magliola not only deploy Christian, Buddhist, deconstructionist, and feminist tactics to dismantle these barriers, they also articulate alternative modes of relating to the world.Creating new ways of relating to the world and new senses of self are clearly in order. Profit-driven global development, enforced by U.S. directed, taxpayer financed military power, is not only fostering the growth of illiteracy, homelessness, poverty, slave labor, and starvation for hundreds of millions of persons worldwide it is also threatening the biological basis of life. To make matters worse, revolutions in communication, transportation, and weapons systems have accelerated the rate at which these processes are developing around the world. The left used to say: either socialism or barbarism. Today we might say, either a way of life or death. In light of the fact that, as Joy indicates, "[r]acism, sexism, and classism still pervade our social structures in ways that damage the lives of billions of people"; it is clear that we need "a new way of relating to the world: a different sense of self" (pp. 71, 97). It is no exaggeration to claim that we must build an alternative mode of being and becoming to that which presently exists in order to ensure that all human beings are able to enjoy the rich abundance of life. The authors in Healing Deconstruction make diverse contributions to this end and provocatively stimulate our thinking about how we might best create an alternative mode of human existence.Their contributions suffer, however, from problems which are, among other things, symptomatic of the state of critical theory and politics as we begin the twenty-first century. With the triumph of global capitalism and the retrenchment of the political right, critical theory and politics, particularly in their academic manifestations, have in large measure retreated from the radical agendas that characterized political movements in the 1960s. Whereas anticolonial, civil rights, antiracist, feminist, indigenous, environmental, and working class organizations and movements sought to transform existing institutions in order to insure universal access to social, [End Page 268] political, and economic resources, most liberals and many... (shrink)

What is postmodern music and how does it differ from earlier styles, including modernist music? What roles have electronic technologies and sound production played in defining postmodern music? Has postmodern music blurred the lines between high and popular music? Addressing these and other questions, this ground-breaking collection gathers together for the first time essays on postmodernism and music written primarily by musicologists, covering a wide range of musical styles including concert music, jazz, film music, and popular music. (...) Topics include: the importance of technology and marketing in postmodern music; the appropriation and reworking of Western music by non-Western bands; postmodern characteristics in the music of Górecki, Rochberg, Zorn, and Bolcom, as well as Björk and Wu Tang Clan; issues of music and race in such films as The Bridges of Madison County, Batman, Bullworth, and He Got Game; and comparisons of postmodern architecture to postmodern music. Also includes nine musical examples. (shrink)

"The Routledge Critical Dictionary of Postmodern Thought constitutes an authoritative, yet truly readable guide to the complexity of postmodernism. This resource contains in-depth essays grouped by subject along with an A-Z list of key words and biographical entries. The contributors trace the impact of postmodern thought in their respective fields, which range throughout the arts, social sciences, politics, science and technology, popular culture, the media, and feminism."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All (...) Rights Reserved. (shrink)

This collection reflects the confluence of two contemporary developments: the Buddhist-Christian dialogue and the deconstruction theory of Jacques Derrida. The five essays both explore and demonstrate the relationship between postmodernism and Buddhist-Christian thought. The liberating andhealing potential of de-essentialized concepts and images, language, bodies and symbols are revealed throughout. Included are essays by Roger Corless, David Loy, Philippa Berry, Morny Joy, and Robert Magliola.

Diverse beliefs about the nature and essence of scientific truth are pervasive in the nursing literature. Most recently, rejection of a more traditional and objective truth has resulted in a shift toward an emphasis on the acceptance of multiple and subjective truths. Some nursing scholars have discarded the idea that objective truth exists at all, but instead have argued that subjective truth is the only knowable truth and therefore the one that ought to govern nursing's disciplinary inquiry. Yet, there has (...) been relatively little critical debate or dialogue about the implications of adopting subjective and multiple truths as a maxim to govern the discipline. In this paper we examine what it might mean to adopt subjective forms of truth as the only knowable truths for nursing, and to accept the possibility of multiple co-existing realities. We understand the implications of such a philosophical stance for the epistemological basis of a practice science to be considerable, therefore we consider what it might mean for a practice-based discipline such as nursing to remain ambiguous on the question of truth, and examine the implications of failing to achieve consensus on what constitutes a truth claim. On the basis of this examination, we urge a cautious approach to the extremes of either position and argue for a more thoughtful and rigorous dialogue about ‘truth’ and knowledge in nursing practice, education, and research. (shrink)

In this paper I debate a range of unnoticed presuppositions which are used by a selection of influential thinkers in organisation studies to adapt a theory of the irreal to the social realm. I first examine a selection of ‘Postmodern’ authors and focus on the ‘Process Metaphysics’ theories (especially those influenced by Bergson) present in excerpts of contemporary OS ‘Postmodernism’. I argue that ‘Process-Metaphysics’ is the theoretical movement which underpins these aspects of Postmodernism in organisation studies. This is evinced (...) in the writings of Chia, and Cooper which adopt a dualist view of language deployment and link this with both an anti-rationalist and anti-individualist perspective. I also examine this Postmodern thesis of Process Metaphysics in relation to its adoption of the device of the Identity Metaphor, which fastens its theories to the ‘real.’. (shrink)

This critical interpretation shows Derridian thought to be permeated by a semiology that reduces all meaning to the signification of signs thus challenging the philosophy of deconstruction at its roots.

This is a charming and insightful contribution to an understanding of the "Science Wars" between postmodernist humanism and science, driving toward a resolution of the mutual misunderstanding that has driven the controversy. It traces the root of postmodern theory to a debate on the foundations of mathematics early in the 20th century, then compares developments in mathematics to what took place in the arts and humanities, discussing issues as diverse as literary theory, arts, and artificial intelligence. This is a (...) straightforward, easily understood presentation of what can be difficult theoretical concepts It demonstrates that a pattern of misreading mathematics can be seen both on the part of science and on the part of postmodern thinking. This is a humorous, playful yet deeply serious look at the intellectual foundations of mathematics for those in the humanities and the perfect critical introduction to the bases of modernism and postmodernism for those in the sciences. (shrink)

This text presents a comprehensive survey of the intellectual developments that have brought about a shift in cultural perspectives of postmodernism. It is divided into three sections: essays; biographical entries; and a glossary of terms.

There exists the putative assumption that since those values that legitimate social practices and institutions are liberal values, then the most coherent form of justification for their universal applicability must — and can only — be a liberal one. The aim of this article is to unravel the foundations of this assumption and, in doing so, to demonstrate that the transition from comprehensive to political liberalism is an expression of postmodern concerns at the heart of liberalism. The central claim (...) I wish to make is twofold: first, John Rawls's concentration on the problem of legitimacy over and above justice leads to an acceptance of the social thesis, albeit in a minimal form. Two, as a consequence of this, the Kantian form of practical reason that informs his work has to be modified to avoid problems with motivation. In the succeeding section, I reverse the direction of argument and concentrate on an explicitly hermeneutical liberalism, that of Gianni Vattimo, which avowedly embraces the substantive implications of the social thesis and yet attempts to demonstrate that the aims of interpretation and understating entail a commitment to liberal political values. Although the social thesis can offer a plausible account of political motivation congruent with the demands of legitimacy, it must also be committed to a minimal formal account of practical reason much to the chagrin of the critics of postmodern ethics who accuse all contextual thought of exhibiting strong irrational tendencies. The intention of the conclusion is to show that whether one begins from the liberal commitment to formal values, or the postmodern contextual commitment to substantive, situated values, one must be committed to a political form of autonomy that is both non-comprehensive yet necessarily situated. Moreover, the recognition of these concerns necessitates a simultaneous avowal of postmodern themes in order for political liberalism to be fully coherent and persuasive as a political doctrine, as well as an explicit recognition of the formal claims of reason by any postmodern thought. (shrink)

IS POSTMODERNISM A NEW, perhaps decisive stage that completes the unfinished project of modernity, as Jürgen Habermas and, in some respects, Jean-François Lyotard claim? Or does it intend to break with that project altogether, as Derrida and Rorty maintain? The latter, more radical thesis tends to go hand in hand with the assumption of an essential continuity between modern and premodern thinking. Among those who defend the latter thesis we find Nietzsche, Heidegger, Derrida, and Rorty. Rorty's position has become somewhat (...) questionable, however, since in the Introduction to his recent Essays on Heidegger and Others he distances himself from the very term "postmodern." "The term," he writes, "has been so over-used that it is causing more trouble than it is worth.... It seems best to think of Heidegger and Derrida simply as post-Nietzschean philosophers--to assign them places in a conversational sequence which runs from Descartes through Kant and Hegel to Nietzsche and beyond rather than to view them as initiating or manifesting a radical departure." This way of contextualizing the so-called postmoderns with the moderns differs from the radical discontinuity Derrida proposes and that Rorty himself formerly appeared to advocate. Western philosophy would then follow a single course from its Greek beginnings to the present with some distinct swerves, of which the so-called postmodern is one, but with no radical interruptions. According to the recent view the ontotheological principles that guided Greek and medieval thought continue to operate in the rationalist and, indirectly, in the empiricist philosophies of the modern age. This essay will argue that there is discontinuity between modern and premodern and continuity between modern and postmodern. (shrink)

Newman Robert Glass argues that there are three workings of emptiness capable of grounding thinking and behavior: presence, difference, and essence. The first two readings, exemplified by Heidegger and Mark C. Taylor respectively, present opposing views of the work of emptiness in thinking. The third, essence, presents a position on the work of emptiness in desire and affect. Glass begins by offering a close analysis of presence and difference. He then fashions his own understanding of essence, or emptiness. He goes (...) on to use this third reading to construct a comprehensive Buddhist position based in desire and affect -- a Buddhism of essence. (shrink)

Are postmodern philosophy and Christian thought so diametrically opposed that "never the twain shall meet"? Or are various postmodern philosophies, in spite of their secular provenance, open to religious appropriation?

Zygmunt Bauman wrote tirelessly on the ever-changing world that we live in, lucidly analysing our contemporary times in an intelligent and insightful manner in both oral and written discourses where the topics ranged from Holocaust reflections, modernity and postmodernity, urban and social liquidity and mobility, and utopia and dystopia, to mention but a few. In his astute observations Bauman paints an often sombre and depressing picture of society and the role we play in it. Writing at length on modernity and (...) postmodernity (the latter dependent on the former for its existence), the Polish sociologist, who was impressively prolific during his lengthy career at the University of Leeds, presents us with a world in flux, one in which citizens likened to hunters lead an increasingly solitary and rootless existence in the name of staunch individualism while, all along, they seemingly push faster and increasingly desperately into an uncertain future. In Bauman’s many accounts, these members, or denizens, of the postmodern habitat lead an ambivalent existence in an apparent utopia that is far from as utopic as one would have hoped for. This article will discuss Bauman’s views on modernity and postmodernity, social fluidity and identity change, ultimately highlighting the importance of his works and the great legacy Zygmunt Bauman has left behind. -/- Key words: Zygmunt Bauman, Fluid, Liquid, Modernity, Postmodernity . (shrink)

In this book the author confronts the transcendental subject-assumptions of modern political theory in both its liberal and Hegelian-Marxian form. She argues that both traditions are bound by subject-philosophy which the postmodern thought needs to question in order to fight the modern universalism and in order to address difference.

Volume 11, Issue 1, March 2019, Page 48-60.

The first full exploration of the political thought of Jan Patocka, student of Husserl and Heidegger and mentor to Václav Havel.

This collection is a powerful statement about the many directions a post-metaphysical ethics might take.

L'articolo mette in evidenza le convergenze e differenze tra religione, pensiero moderno e postmoderno. Tutti i tre appartengono alle culture e le loro storie sociali, però questa convergenza non garantisce l'indentificazione delle loro prospettive. La religione si consente di fare affermazioni di relazione non razionabile, al di là delle condizioni sociali e culturali. Il pensiero, lo stesso se postmoderno, è invece d'ordine ideologico e autoreferenziale, inseparabile di concetti organizzati in una cultura particolare. La postmodernità, che intende liberarsi della prepotenza della (...) razionalità moderna, potrebbe fornire un orizzonte di pensiero la cui appertura sembra stabilire un'alleanza con la religione. Ma alla fine si mostra insufficiente. Il postmoderno rimane ancora in una concezione sull'individuo nell'ambito dell'emozione di un esse in, un piano radicalmente distinto dell'esperienza religiosa autentica che ha la sua origine nell'interiorità personale, nell'affettività di un esse ad. Palavras-chave: Religione, ragione, pensiero postmoderno, modernità, cultura Resumo O artigo coloca em evidência as convergências e diferenças entre religião, pensamento moderno e pós-moderno. Todos eles pertencem às culturas e suas histórias sociais, porém tal convergência não garante a identificação de suas perspectivas. A religião se consente em fazer afirmações de relação não racional, para além das condições sociais e culturais. O pensamento, mesmo o pós-moderno, é, por sua vez, de ordem ideológica e autoreferencial, inseparável de conceitos organizados numa cultura particular. A pós-modernidade, que tem a intenção de se libertar da prepotência da racionalidade moderna, poderia oferecer um horizonte de pensamento cuja abertura parece estabelecer uma aliança com a religião. Mas, afinal de contas, se mostra insuficiente. O pós-moderno permanece ainda em uma concepção sobre o indivíduo no âmbito da emoção de um esse in, em um plano radicalmente distinto da experiência religiosa autêntica, que tem sua origem na interioridade pessoal, na afetividade de um esse ad. Palavras-chave: Religião, razão, pensamento pós-moderno, modernidade, culturaThe present article highlights the similarities and differences among religion, modern and postmodern thought. They all belong to cultures and their social histories, but such convergence does not guarantee the identification of their perspectives. Religion has consented in making irrational statements, beyond social and cultural conditions. The thought, even the postmodern one should be comprehended in its ideological and self-referential bias, and not separated from the concepts organized in a particular culture. Post-modernity, which has the intention to release itself from the tyranny of modern rationality, could offer an open horizon of though in order to establish an alliance with religion. But, after all, it has not worked. Postmodernism is still based in a conception of the individual under the emotion of the so called esse in, within a plan which is totally distinct of genuine religious experience, which has its origin in the inner personal emotion of the so called esse ad. Key words: Religion, reason, postmodern thought, modernity, culture. (shrink)