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This research answers how Postmodernism criminology explains about conceptual meaning of crime that differed from modern perspective. With the development of criminology and the rise of new thought in criminology gave us chance at renewing the approach in doing research needed to explain crime and how crime occurred. In post-modernism criminology that has been critically question that modern perspective had not been explained crime as how crime defined empirically. The research is using qualitative perspective with literature study and case study of crime such as environment crime, womanizing, the rise of sentencing in Indonesia and other cases and analysing it with the perspective of post-modern criminology. The case study goals are how to see crime from postmodern and modern criminology and gave the option how to create policy to handle crime

Post-truth claims making has, since 2016, emerged as a defining cultural and political phenomenon. It involves an assertion, made from a position of power, based on an inaccurate description of objective facts. It is a lie, to be sure, but not one intended to be taken literally. Rather, it is meant to be taken as faithful to and reflective of some deeper perceived truth. In this essay, I advance the argument that post-truth claims making is not some pernicious outgrowth of post-modernist/social constructionist theorizing, and not simply a new term for lying. Rather, it involves a particular kind of pact between claims maker and intended audience in which the leader lies by asserting inaccurate claims, expecting the intended audience to put aside that acknowledged inaccuracy in support of a belief in some shared goal. Reliance on post-truth claims helped fuel the rise of mid-20th century authoritarians, and is now a tool of authoritarian political leaders posing as populists.

The effects of postmodernism on theatrical form was managed by the director (Anas Abdul Samad) to be employed in the Iraqi play (Dream in Baghdad) and the researcher sought to study this problem and divided it into four chapters dealt with in the first chapter the problem of research and its need, the importance of research, As well as the definition of terminology, either Chapter II theoretical framework divided by the researcher to the first two is the postmodernism in the theater is the most prominent reference references and the second most important postmodern applications in the world play and then the researcher concluded the second chapter of the most important indicators. In the third chapter, the researcher identified the research society and the method of selection of the sample (dream in Baghdad) and the analysis of the sample and concluded the most important results of the analysis of the sample, and the fourth chapter will lead the researcher the main findings of his research and conclusions reached by the researcher recommended a set of recommendations as well as proposals and list of sources and references

The analysis sets out from the exhibition entitled Ressource Kunst. Die Elemente Neu Gesehen. The author attempts to outline an area which emerges from the encounter of ecology (as a domain of reflection about the human surroundings) and aesthetics (as a discipline concerned with sensory experience) from the standpoint of post-modernism. The inquiry thus focuses on the moment in which contemporary artistic practices “internalize” ecological issues. Aesthetics becomes a branch of ecology, but at the same time ecology becomes a domain within aesthetics. According to the author, post-modernism has offered advantageous perspectives for pursuing ecological postulations.

The development of the discipline of business organization dealt with in the previous chapters has proved how studying an organizational system is a fascinating and demanding task. Organizations, as we have seen, are complex phenomena, which cannot be traced back to a single interpretative paradigm. Starting from the rational and scientific vision proposed by the classical school, based on the contribution of disciplines such as engineering, law, and economics, the organizational phenomenon and its theoretical foundation develop, enriching themselves with the contribution of more human sciences such as psychology and sociology, and less of scientific ones (Baldwin, 2012; Burton, 2013).

Lyotard defines being postmodern as an ‘incredulity toward metanarratives’. Such incredulity includes, in particular, skepticism vis-à-vis Enlightenment ideals like autonomy. Motivated by such skepticism, several educational scholars put into question education for autonomy as it is practiced in the formal settings of national school systems. More specifically, they criticize that practices of autonomy education can have certain normalizing and ideological effects that undermine the aim of creating autonomous subjects. This article examines these critiques of education for autonomy and argues that they are best understood as calls for reforming educational practices, and not as outright rejections of education for autonomy. Thus, since the allegedly ‘postmodern’ critiques of autonomy education cannot be plausibly understood as radical ruptures with Enlightenment ideals, the article concludes that these critiques represent (merely) constructive self-critical reflections on what Habermas dubbed the ‘unfinished project of modernity’.

In this article I track the shift in my practice from the ‘analytic’ towards a ‘relational’. I contrast the positivist stance of the classical analyst with a post-modernist stance of the relationist. I argue that whilst the ‘analytic’ norm requires the therapist to be opaque and detached, the ‘relational’ stance requires the therapist to be involved and transparent. I suggest that a form of radical uncertainty is at the heart of the therapeutic process. I argue for the therapist navigating the turbulent waters of radical uncertainty not through composed neutrality, but through a value-laden commitment to their partial sense of things in the moment.

The findings of a study which I carried out together with a team of researchers suggests that the Malay-Muslim community in Malaysia is losing their religious identity within the wave of globalization, and there is fear that their grip on religious values will continue to loosen, and in today's moral climate, may no longer be salvageable. It is therefore adamantly suggested that all parties - be it the government, the community and the family - realign their focus on religious education, with particular emphasis on the Quran, creed and morality. Religious education needs to be embedded in a serious and systematic manner at all levels of society in a bid to provide them with spiritual ammunition to deal with negative factors that have come about as a result of continuous waves of globalization which bring with it values that are inconsistent with Islam (Zakaria et al. 2003: 58-59).The worries of the Malay-Muslim community in Malaysia are valid and sensible given various negative factors brought about by globalization, which, if left untended to, would result in an ummah that would lose, or at least be at risk of losing, their Islamic identity. This can be clearly proven through a careful analysis of the impact of globalization all over the world, which at the moment is progressing at a rapid pace. It would not be inaccurate to say that there is no longer a vacuum on the planet that has not been touched by this wave.However, in efforts to analyse the main factors behind the wave of globalization, it needs to be understood that globalization itself is a product and a factor of post-modernism (Abdul Rahman 2000a: 38; Hawke 2010: 1), developed especially as a tool to enable the spreading of postmodernist thought. Postmodernism itself can be seen as the ideology and culture behind the globalization movement (The Free Arab Voice 2000: 1). Therefore, in this context, the idea of postmodernism and postmodernist thought needs to first be elaborated upon in order to aid the understanding of the globalization phenomenon.PostmodernismThe world today is undergoing an era of postmodernism. In its most basic sense, the arrival of this era marks the end of the modern era. However, this new era cannot be viewed through merely chronological lenses as an extension of the modern era, but it also refers to a new philosophy - even though there are parties who prefer to view it as a narration of a Western mindset and as a specific mode rather than a philosophy (Wade 2002: 1) - which brings with it a world view, thought, values and a lifestyle that is named postmodernism or postmodernist thought (Hoffman 2008: 1-2).The English term postmodernism was conceptualized by the renowned British historian Arnold Toynbee in the late 1940s, but it was only widely used in the 1970s, especially by Charles Jencks, an American literary theorist and critic, in his efforts to explain the anti-modernist movement in literature. It first entered the philosophical glossary in 1979 with the publication of The Postmodern Condition: A Report on Knowledge, by Jean-Francois Lyotard. Lyotard was one of the earliest thinkers who extensively wrote on postmodernism as a wider cultural phenomenon. Postmodernism began to emerge as an academic field in the mid-1980s (Ward 2011: 1; Klages 2003: 1; Aylesworth 2005: 1).The emergence, use and development of the term and the field of postmodernism in the West took a mere four decades, during which it has strengthened until it has become an academic discipline - despite contradictions and differences in the viewpoints of scholars. Therefore, from a historical perspective, even though there are still differing views as to when it actually began (Klages 2003: 1)-the postmodern era could be seen as emerging from the modern era in the late 1940s, or as suggested by Louis Hoffman (2008: 1-2) in his paper Premodernism, Modernism and Postmodernism: an Overview that postmodernism itself began in the 1950s until today, thereby suggesting that the 1950s was seen to be the transition period during where all that was modernist became dominated by postmodernism. …

This chapter analyses the concept of post-modernism, framing an analytical distinction between sceptical post-modern theory and authors who analyse post-modernism as a cultural condition. It also looks at the reaction to post-modernism from some conservative authors, focusing on Jordan Peterson as an exemplar. It concludes by situating this book in the tradition of authors who treat post-modernism as a culture.

In 1979 Rosalind Krauss laid bare the root cause or conditions of possibility that led to the transitory shift to post modernism. Envisioned through a series of Klein diagrams, a mathematical model borrowed from the social sciences her seminal work proved an inspiring model. Last year preliminary post-graduate research posed the question "Where do our bodies begin and end in a networked world?" Adopting a similar approach to Krauss I examine the sociological shift in primary communication from the physical (face-to-face) to the virtual (text-messaging) across a pre/post digital timeframe. Focusing upon Maurice Merleau Ponty's concept of intercorporeality I reimagine, via what may be termed 'extended positioning', interaffectivity through the mapping of the affective dimension. The concluding position, presented at the AAANZ conference in Melbourne last year, continues to inform my research and creative practice.

Having spent much of my professional career in an attempt to understand and make the thought of Nietzsche and others available, what am I to do with the apparent arguments of post-modernists and even more with the claims to “alternate facts,” “post-truth,” the denial of climate warming and so forth? I approach this through a rereading of Thomas Kuhn and Ludwig Wittgenstein and seek to argue against a kind of Habermasian Einverstand and for the claim that we should not be first concerned with lies (which will always be a losing game) but with the quality of the person making an assertion (we used to call this his or her “soul”). Our problem is not knowledge but allowing oneself to be acknowledged by another, and in turn acknowledge him or her.

Мета роботи – розкрити сутність поняття «проекти постмодернізму» на прикладі роману «Астра» та збірки-оповідань «Понтиїзм» О. Михеда. Методологічні засади роботи ґрунтуються на: герменевтичному методі дослідження, за допомогою якого відбулося дослідження, структуризація проектів постмодернізму та вивчення проблеми відкритої інтерпретації; методі філософського узагальнення та універсалізації, який дозволив у часто неоднозначних визначеннях, зафіксованих у різноманітних джерелах, визначити концептуальну модель постановки проблеми; міжнауковому підході, за допомогою якого було здійснено всебічний аналіз заявленої проблеми з широким залученням наукових доробків культурології, філософії, естетики, мистецтвознавства. Наукова новизна полягає у здійсненні культурологічного аналізу постмодерністських проектів, обґрунтуванні їх універсальності в реаліях українського постмодерністського мистецтва. Висновок. Творчість О. Михеда формує чіткі орієнтири постмодерністських тенденцій ХХ – початку ХХІ століття. Вона ніби запрошує реципієнта створювати свій мистецький продукт разом з його автором. Твори митця «відкриті» для постійного породження нових внутрішніх взаємозв’язків, які читач повинен «відкривати» й вибирати сам у процесі сприйняття всієї сукупності стимулів, що надходять. Досліджуючи «проекти постмодернізму» вдалося констатувати, що постмодернізм ‑ багатовимірне теоретичне відображення духовного повороту в самосвідомості сучасної цивілізації, особливо в сфері мистецтва і філософії. Постмодерністське мистецтво створює і досліджує таку картину світу, яка не «прив’язана» до жорстких моделей, а це значить, що твір мистецтва сприяє усвідомленню особливої свободи в реципієнті, спонукає його до формування власної моделі світу, іншими словами, художній твір (в широкому сенсі цього слова) стає «відкритим».

In pre-democratic – also pre-modern – times, religion had been at the centre of much of human life, filling the private as well as the public realm of people’s daily existence. However, with the change to democratic rule in major countries in the modern world (see, most influentially, Article 1 of the French Constitution after the French Revolution and the First Amendment to the Constitution of the United States, influencing all other democracies in their wake), religion has for the most part reflexively been sidelined from public life. Or has it? Does religion not still hold a special place in law in democratic societies, but now in reverse? Firstly, whereas matters of religious faith had throughout the greater part of human history been included in matters of politics, it is now as a matter of course of law excluded, purposely so. Religion is thus still a ‘special case’, a unique aspect of humanity when compared to all other matters, in law as much as in politics and other aspects of public life. Secondly, in the post-secular cultural climate dawning across the world, matters of faith (religion, spirituality) are no longer as stringently excluded from public life, which impacts directly on how religion is touched upon in law, sociology, philosophy, music and other academic disciplines too. Our dawning post-secular age is bringing something new. Two scholars, who have been doing foundational work in this regard, have done so fully in parallel, not taking cognisance of the mutualities in their academic contributions. Otto in Munich, Germany, has been combining his two areas of expertise, the Pentateuch in the Hebrew Bible and the sociologist Max Weber, to indicate the trajectory through history of democratic impulses from Ancient Near Eastern founding documents into the current era. Benson in Sydney, Australia, has on his part been drawing on his expertise in law as practised in Canada and taught in Europe, South Africa and Australia to indicate how, in inclusively liberal democracies, law cannot justifiably be used to exclude religion from the public domain, as has been the usual modern case. Drawing together these parallel contributions, Lombaard places these initiatives within the emerging post-secular climate, which augurs a different way of being religious or non-religious, publicly as much as privately, in democratic societies in our time.

The original Two Cultures debate has been told and retold as a struggle for the moral high ground; the entitlement to define ‘culture’ and especially the route to understanding humanity. Later skirmishes and attempts to define a ‘Third culture’ snatched elements of these and the battleground shifted, with the strangely playground-sounding claims that science had ‘won’. However I will argue that more interesting features of the debate were the underlying assumptions about epistemology; how can we, and should we, proceed in understanding our world and experience, and how sixty years of intellectual and cultural developments in many fields illuminate profoundly new and apparently incompatible discourses. This wide-ranging argument will necessarily be superficial but my purpose is to draw attention to what I regard as central concerns of twenty-first century lay and expert epistemologies and why they matter.

This paper seeks to problematise and complexify scholarly accounts of contemporary emotional repression in Western contexts by presenting counter evidence in the form of two examples of post-secular collective affectivity and their ritual expressions. It argues that both narratives of emotional repression and expression fail to capture the non-linear complexity of processes of cultural transformation, which have resulted in the simultaneous expression and repression of ritualistic affects that are products of our evolutionary embodied history. Drawing on insights from affect theory, this paper\ud seeks to illustrate how contingent yet nonetheless residual ritualistic affects have\ud become repressed in the nominally secular public sphere in modernity. This has presented certain obstacles to the open communal display of religious ritual, and, as a corollary, the expression of certain religious affects, which have subsequently re-emerged in post-secular ritual spaces that are both publicly private and privately public, carved by contemporary renewal movements. Two of these ‘formations of the post-secular’ are explored here: the Sunday Assembly, a secular church, and Mountain of Fire and Miracles Ministries, an international Pentecostal Deliverance church.

Making Modernism and Postmodernism a different sense of social life caused creation of different life and thinking styles. Modernism as a result of enlightening after the 18th century has taken its place in every area of the society. Post modern word has been defined as the further level of modernism. Every two kind of thinking styles have been effective at every point of life, also it affected education. Main elements of modern culture and postmodern education are combined and are being integrated with educational programs. The relationship of modernism and postmodernism is being examined since past till today in this essay and also their reflection on education has been examined. This research is in a survey model and documentary survey method has been used. As a result, the idea of entering postmodernism after modernism in our lives even in education, saturating the transition in the values of the society without realizing it and even not complaining about this situation awakened in us.

The author considers the various influences that have shaped his clinical practice and particular identity as a Jungian analyst. It is hoped that the sharing of these observations will, like a shard of a hologram, reflect aspects of the Jungian community as a whole. The author also attempts to put Jungian analysis 'on the couch' by looking at the current debate in the Journal between traditional and relational psychoanalysis. This is compared to the discourse that philosophy has been struggling with for centuries concerning the nature of truth.

The current era is believed as post-modern in terms of classification of thought. Each period of human life has its own education. In the current era, formal education can’t meet all needs of human being because of different changes in human life. Therefore, Informal education come into account .the current research aims to The Study on Features informal education in postmodernism with emphasis on curriculum. The research method is descriptive-analytic and drawing to conclusion based on analyzing concepts and re-conceptualization of result. The result showed that the goal of Informal education is improve the living conditions. Content of education is different based on individual's needs and mostly tends to environmental issues. Vast types of methods are used including observation and conversation method. Self-evaluation and other people assessment is the only one way of evaluation in Informal education.

The postmodernist critique of science consists of two interrelated arguments: epistemological and ideological. Both are based on subjectivity. First, because of the subjectivity of the human object, anthropology, according to the epistemological argument, cannot be a science; and in any event the subjectivity of the human subject precludes the possibility of science discovering objective truth. Second, since objectivity is an illusion, science, according to the ideological argument, subverts oppressed groups, females, ethnics, third-world peoples etc. ! e greatest accomplishment of postmodernism is the focus upon uncovering and criticizing the epistemological and ideological motivations in the social sciences. DOI: http://dx.doi.org/10.3126/jer.v1i0.7946 Journal of Education and Research 2008, Vol. 1, No. 1, pp. 9-12

In this article, we try to make sense of the history of leisure cruising and of recent cruise product and marketing developments by interpreting them in the light of Zygmunt Bauman’s concepts of solid and liquid modernity. Our aim is to understand the influence of liquid modernity on the co-evolution of cruise demand and supply. We suggest that liquid modernity was a precondition for the cruise sector to grow out of its tiny elitist niche and to become the global business it is today, and that cruise tourism is a manifestation of liquid modernity.

The development of the geography of the early to enter the melinium century has shifted significantly. In terms of approach, the geography has shifted from empirical science-analitycal to historical hermeneutic and critical. However, the shift from one approach to another an approach is not exclusive but rather the development of "area of concern", so that geography no longer rely solely on quantitative methods and modeling, but also on qualitative methods. In terms of the flow of thoughts, post modernism also influenced included eksata field studies on geography, although it is recognized that the paradigm of positivism still dominating. Keywords: shifted, empirical-analitycal, historical hermeneutic, critical, positivism paradigm, exclusive

This article identifies an opportunity for European researchers to develop a more practice-sensitive research programme for strategy ‘after modernism’. Strategy's intellectual lock-in on modernist detachment and economic theory can now be relaxed. Strategy can draw also on the rich resources of sociology to engage more directly with strategy as a social practice. This article outlines elements of a double agenda for strategy research after modernism: first, a sociological agenda concerned with understanding strategy's elites, its skills and its technologies, and their implications for society as a whole; second, a managerial agenda, turning this sociological understanding to practical advantage in terms of how managers become strategists, how strategy skills are acquired and how strategy technologies can be better designed and used. The article considers implications for research methods and the Mintzbergian tradition in strategy.

Linked to the post-modern historical transformations sociological which raided the developed Western societies since the middle of last century, which consisted mainly in the emergence of what he called Alsosiologion (consumer society a) and (Affluent Society), as it appeared the new social lifestyle is not only characterized by the provision of the accumulation of capital and sparingly in spending, but rather a kind of extravagance and encourage consumption, prompting some to say that consumption is a community postmodern engine, and other labels for this period of economic backgrounds, such as the new capitalism and the system of the new capitalist Alseperntiqi technical and labels purist such as industrial post-society emerged, some also talked about community media or informational result of the evolution of the media and communication technologies and the acquisition of all of this information to urge the researcher to search for attributes this rich period. It summarized the research problem in the following question: What are the effects of the post-modern industrial design of civilization as a variable in all its aspects and the impact therefore on industrial product and its body?, And the importance of research has consisted b by subtracting the currents and schools ideas for this period Kmatherat and its importance in building industrial product and its development over a period of post-modernism.The search to identify the most important attributes of industrial design in the post-modern goal, also defines research study designs furniture as one of the industrial products for a period of post-modernism.The theoretical framework dealt with the following: the nature of postmodernism and when it started, and in the opinion of postmodern theorists and most important industrial design features of the post-modern, while the most important findings of the research are:- A period marked by postmodern combination of previous models and used in the.body design of industrial products

This essay is the introduction to Feminist and Queer Legal Theory: Intimate Encounters, Uncomfortable Conversations, M.A. Fineman, J. E. Jackson, and A. P. Romero, Eds. (Ashgate 2009). The book explores the tensions among feminist and queer theorists. Wendy Brown (UC-Berkeley) sates that it is “possibly the most useful theory anthology of the decade.” In the Introduction the intersecting histories of feminist and queer legal theories are considered and the convergences and departures are addressed.

This paper addresses two main questions: (1) What has theory been doing? and (2) What might theory be doing? The first question is addressed historically, and the second question is addressed imaginatively. In between those two topics, I have inserted a brief interval to raise some sticking points pertaining to the question, “What is properly educational about educational theory?”

Post-colonial theories present narratives of discontent based on resentment toward colonial exploitation and cultural hegemony. The substance matter of post-colonial narratives (their first-order argument) is sound. Post-colonial theories often rely on a post-modern philosophical argumentative structure (their second-order argument). The second-order argument is not able to support the first-order argument. In particular, the nihilist consequences of post-modernism make impossible the construction of a (post-colonial) discourse through which the discontent is transformed in a basis for a reasonable political action. The lack of such a discourse is a source of intellectual despair and predisposes to political fragmentation. Moreover, protest without arguments often coincides with violence. Within a liberal view of justice it is possible to represent post-colonialism as a critical stance.

In this paper, our main goal is to offer some relevant clues as to the framing of images in the cultural logic of post-modernism. At the same time, we will give space to a brief description of the relation between post-modernism and flexible accumulation, the generative substratum from which our subject derives. Along with this, we conceptualize theses on imagetic transmutation, the primacy of the image and the effect of dematerialization induced by the image in the perception of social relations. In this way, a conceptual chain is constituted with the purpose of connecting only apparently fragmented phenomena and social processes such as the productive basis of contemporary capitalism, its cultural reality and the place of the image in all that wide framing.

Scholars around the world have written the history of women and have compiled history‐like documents about women’s lives and achievements for centuries. Many of their concerns have been recapitulated in the history of women produced by professionals and amateurs over the past half‐century. Nonetheless, new ways of thinking and new issues are providing inspiration for present‐day scholars. This view from the United States considers the continuities and changes over the past decades. It reviews the ways in which history itself has been gendered, while it also tracks some of the challenges that the history of women has posed for the profession.

The history of Post-Modern Architecture was to a large extent tied to the name of Charles Jencks, who played an operative role in promoting the movement, much like his predecessor Sigfried Giedion had done for Modern Architecture in the 1930s. Like Giedion, Jencks was a prolific writer and a protagonist of a radical change in the direction of architecture. In the thirty-five year period from the appearance of his first book in 1971, Jencks published more than twenty four works, not counting the ones he edited or co-edited. And like Giedion, Jencks also attempted to reach a synthesis of opposites, by including disparate examples within his original ‘canon’, extending it in its last revision to include works by Eisenman and Tschumi, as Giedion had done by the inclusion of Aalto and Utzon in his later editions of Space, Time and Architecture. This paper will discuss Jencks's historiography of Post-Modernism by looking at the seminal texts that he wrote from 1970 until 2007, beginning with Architecture 2000 a...

Rosenau (1993) observes that proponents of postmodernism claim to relinquish all attempts to create new knowledge in a systematic fashion, but project an anti–rule fashion of discuss. This perspective being expounded by postmodernists have profound implication in humanities and social science scholarship especially in its contention that there are limits and limitations of modern reason that are inherent in the forms and types of reasoning and social analysis that has characterized society and the modern. But does this perspective have any merit and most especially for us in the third world. This is the angle this study shall take and we hope at the end, we should have been able to render a critical appraisal of this approach in the broader Humanities disciplines.