After Modernity

This vigorous and incisive critique of modernity lights the path to recovering the revitalizing heritage of classical Christianity.

Rodney Harrison and John Schofield explore how archaeology can inform the study of our own society and other late-modern societies through detailed case studies and a summary of the existing literature. They draw together cross-disciplinary perspectives, and develop a new agenda for the study of the materiality of contemporary societies.

Moving beyond the individualisation paradigm in sociological theory, this book develops an approach to the analysis of human activities and the social phenomena produced by them that centres on the processes that generate coordinated behaviours among individuals. Emphasising the relational and processual character of social phenomena, as well as the importance of a broader cultural and historical context for analysing them, the author questions the view of contemporary society that sees individuals acting in a context in which social bonds are dissolving, and unveils the rationale hidden behind the chaos of everyday activities. Through an analysis of the continued importance of cooperation and the consequent emergence in society of various kinds of communities, this volume examines the changing character of social ties. An overview of transformation of social bonds and the intensification of mutual influences among individuals as they seek to address social dilemmas in new contexts, The Individual after Modernity will appeal to social scientists with interests in social theory.

This book provides an important new answer to the much-discussed question of the nature and possibility of philosophy following the collapse of the modern foundationalist paradigm. Mensch offers an alternative based in phenomenology. Using Husserl's analysis of temporality to reinvigorate Aristotle's account of time, he shows how the passing of modernity is actually an opening for doing metaphysics in a new nonfoundationalist manner. Positioning Husserl within a wider context, Mensch views him both as a culmination of the modern foundationalist paradigm and as providing a way to overcome it through his descriptive analyses.

This book summarizes archaeological approaches to the contemporary past, and suggests a new agenda for the archaeology of late modern societies. The principal focus is the archaeology of developed, de-industrialized societies during the second half of the twentieth century and the beginning of the twenty-first. This period encompasses the end of the Cold War and the beginning of the 'internet age', a period which sits firmly within what we would recognize to be a period of 'lived and living memory'. Rodney Harrison and John Schofield explore how archaeology can inform the study of this time period and the study of our own society through detailed case studies and an in-depth summary of the existing literature. Their book draws together cross-disciplinary perspectives on contemporary material culture studies, and develops a new agenda for the study of the materiality of late modern societies.

Could our modern commitment to freedom be related to or even cause a variety of extreme modern evils, most notably (but not exclusively) Auschwitz? Ever since Kant and Hegel, the notion of autonomythe idea that we are beholden to no law except one imposed upon ourselvesis considered the truest philosophical expression of free human agency. In this context, philosopher Martin Shuster examines the notion of autonomy and its relationship to modern evil. Taking its cue from the work of Theodor Adorno, this book shows that the notion of autonomy, as emblematically conceived in this German philosophical tradition, is not only self-defeating and unstable, but also dangerous and connected to extreme evils like genocide because it ultimately dissolves our capacities for reason, especially practical reason, and thereby our very standing as agents. Examining Adorno s understanding of modern evil in the context of his debate with Kant on autonomous agency, Shuster shows how Adorno developed a conception of autonomous agency that manages to avoid any connection to extreme evil. Throughout, Adorno is put into dialogue not only with many traditional European philosophical interlocutors (including Kant, Hegel, Horkheimer, Heidegger, and Merleau-Ponty), but innovatively, also with a variety of Anglo-American thinkers such as Richard Rorty, Stanley Cavell, Bernard Williams, John McDowell, and Robert Pippin. Shuster aims to integrate and situate Adorno s work, then, within both traditions discussions of freedom and autonomy, demonstrate the deep ethical stakes that are involved in these debates, and offer new insights and lessons from Adorno s writings."

'Postmodernity' is often claimed as a great transformation in society and culture. But is it? In this book Keith Tester casts a cautious eye on such grandiose claims. Tester draws on a series of themes and stories from European sociology and literature to show that many of the great statements from 'postmodernity' are misplaced. 'Postmodernity' is not the harbinger or expression of a new world. It is a reflection of the unresolved paradoxes and possibilities of modernity. The author establishes a clearly expressed and stimulating model of modernity to demonstrate the stakes and consequences of 'postmodernity'. This book uses a wealth of sources which are usually denigrated or ignored in the debates on 'postmodernity'. As such it sheds new light on old claims. But it never fails to acknowledge the profound insights of sociologists and other authors. The Life and Times of Post-Modernity is a continuation of the themes which Tester raised in his earlier books with Routledge, The Two Sovereigns and Civil Society .

How can we characterise law and legal theory in the twenty-first century? Law After Modernity argues that we live in an age 'after Modernity' and that legal theory must take account of this fact. The book presents a dynamic analysis of law, which focusses on the richness and pluralism of law, on its historical embeddedness, its cultural contingencies, as well as acknowledging contemporary law's global and transnational dimensions. However, Law After Modernity also warns that the complexity, fragmentation, pluralism and globalisation of contemporary law may all too easily perpetuate injustice. In this respect, the book departs from many postmodern and pluralist accounts of law. Indeed, it asserts that the quest for justice becomes a crucial issue for law in the era of legal pluralism, and it investigates how it may be achieved. The approach is fresh, contextual and interdisciplinary, and, unusually for a legal theory work, is illustrated throughout with works of art and visual representations, which serve to re-enforce the messages of the book.

V.1 Modernization -- V.2 Cultural modernity -- V.3 Odern system -- V.4 After modernity.

This examination of the social history of modernization investigates the centuries that followed the year 1000, when a new kind of society emerged in Europe. The text highlights both the 'top-down' and 'bottom-up' changes that characterized the social experience of early modernization.