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(1994). History, language, ideas and post‐modernism : A materialist view. Social History: Vol. 19, No. 2, pp. 221-240.

Professors of adult education encounter hostility and opposition from some practicing adult educators who believe that since “truth” has been discovered regarding a number of politically sensitive issues, professors ought only deliver the “politically correct” version of the “truth”. Further, the editors of the ADULT EDUCATION QUARTERLY are confronted by individuals filled with “righteous indignation” regarding the practice of allowing any males to act as referees for manuscripts submitted by feminists who use a variety of non-traditional research and reporting styles. This article addresses the steps professors might take to deal with the challenge of political correctness claims and the perceptions of post-modernists.

Foucault appears to challenge traditional views of truth, reason, and knowledge in the doctrine of power/knowledge developed in his post‐1970 writings. This doctrine applies to all the sciences (and to non‐scientific and non‐discursive practices that are not discussed here). Foucault's notions of discourse (1) and power (3) are sufficiently discussed to set out his explanatory theory of the cause of our discourses and their change. In (4) three theses concerning the power/knowledge link are distinguished, of which the more important is called the ‘Primacy Thesis’, namely the causal priority of power over knowledge. Various formulations of this thesis are investigated, some of which are contrasted with Francis Bacon's more plausible account of the link between power and knowledge. In (5), six criticisms of the thesis are discussed. Foucault's notion of truth is explored on the way, more particularly in (6). The outcome of the discussion is that Foucault's doctrine of power/knowledge, apart from some insigh...

Le concept de J. G. Fichte et W. von Humboldt de l'unite-dans-la-diversite constitue le noyau d'un programme d'education autour duquel se sont developpees a la fois les formes individuelle et communautaire de l'education. Ce concept a ete tres fructueux en 1810, donnant naissance a l'Universite de Berlin

What is the meaning of social context for the connection between Psychologists and Social Workers with the organization they work for? Many professionals are searching for both professional space, and a fitting connectedness to the organization. This connection seems to be greatly influenced by social developments. This article will show that organizations are important communities of the future that will partially adopt the function of family and township connections. By conscious deployment of organization-communities, it is possible to bind professionals to an organization that offers them freedom and challenge.

House of Leaves, by Mark Z. Danielewski, is a novel first published in 2000 that has since developed notoriety in literary circles for its arguably unique experimentation with a multi-layered plot, varied visual typography, and multi-media format. Despite being widely read and influential over the past decade, little scholarly analysis has been done on House of Leaves. As House of Leaves could represent an entire new genre of literature, it is important that we understand its themes and the ways in which various writerly techniques function within the novel. In this paper, I analyze House of Leaves through an existential lens, specifically utilizing the ideas of Jean-Paul Sartre and Albert Camus to examine the psyche of one of the novel’s main characters, Johnny Truant. In addition to primary sources by Danielewski, Sartre and Camus, I employ a 2002 analysis of House of Leaves by Katherine N. Hayles to aid my research. I conclude that Johnny’s story, and House of Leaves as a whole, breaks down traditional notions of reality, but retains existential hope for individuals who are able to find a purpose in life, even if that “purpose” is necessarily subjective. My analysis presents an original take on House of Leaves, and contains wider implications for future novels that emulate its experimental style. Past analyses have focused on post-modern aspects of House of Leaves, but I analyze it through an existential lens. Beyond adding to the body of work on House of Leaves, my existential take on an otherwise post-modern text may prove influential to analyses of other “post-modern” novels in the future.

In this article we discuss the concept of alignment and the different domains in which this concept is used. The used functionalist perspective to alignment has limitations for our understanding of this concept. As a consequence we put forward a social constructionist approach to conducting research into alignment. On the basis of this we substantiate a proposition that by examining the restrictive influence of themes on collective sense-making the degree of alignment can also be investigated. On this basis, we have drafted a framework which could facilitate the study of alignment in organisations. We recommend to invite researchers to investigate how themes influence the degree of alignment in different organisations so that comparative studies can be carried out on this topic.

Chapter 2 suggested that the problems associated with rationality must be regarded as problems that are intrinsically linked to representationalism and that they manifest themselves as deception and exclusion. Another conclusion was that the problems of organization studies with rationality are very similar to the problems that philosophy identifies around rationality. This affinity provides a rationale for consulting philosophers in the course of a discussion of problematic rationality in organisation studies. Before Levinas will be consulted in Chapters 4 and 5, we turn in this Chapter 3 to organisational scientists who are guided by Foucault’s and Derrida’s postmodernism, and then to those who are inspired by Heidegger and Wittgenstein. The focus of attention is directed to the question in what way those philosophical currents help organizational scientists in combating representationalism and its concomitant manifestations deception and exclusion. It turns out that, as to deception, both the Foucault/Derrida orientation and the Heidegger/Wittenstein orientation offer organisation scientists some help in unmasking representationalism and unjustified knowledge-claims. As to the countering of the exclusion which is caused by representationalism the contributions of both philosophical currents are less convincing. In Chapter 6 a comparison will be performed between these contributions and Levinas’s alternative for representationalism.

Thesis (Ph.D. (Ethics))--North-West University, Potchefstroom Campus, 2011 The origin of the holinessmovement can be found in the testimony and ministry of the church during the first centuries The holinessteaching is based upon the entire New Testament. The emphasis on a life of separation and dedication is researched in this study. In the first place the development and identity of holiness theology is reseached. An assessment is made of the grounding of holiness theology on the Bible as an ethical principle, is assessed. It is concluded that the doctrine of holiness Scriptural. The history of the holiness movement is researched. The holiness movement became a strong movement in the church during the 18th and 19th centuries. a Holiness experience, grounded on the need to be victorious and dedicated, is also researched. The contribution of holiness theologians to establish the holiness theology is researched. The holiness theology is grounded on a definite experience which was and still is the emphasis of the holiness message. New thinking came into the holiness movement from 1960 and this has been researched. The teaching of the holiness theologians involved has been assessed. These assessments were used to show that they contribute towards keeping the holiness movement relevant in a postmodernistic society. Doctoral

This paper briefly describes the Post Modernism philosophy, introduces the work of its key proponents, provides a critical appraisal of Post Modernism thought and finally it compares the Post Modernism philosophy with philosophical heritage of Islamic faith and civilization and recommends ways to cope up with the challenge of post modernism.

[P]ost-modernism involves the development of new rhetorics of science, new stories of knowledge ‘after truth’‥. The postmodern world is without guarantees, without ‘method’‥. All we can do is invent. We must construct and exemplify the rhetorics of the future … through … endless stories. Like this one. Tomlinson (1989), pp.44,57.

This paper discusses critically some major developments of post-Parsonian sociological/social theory, focusing particularly on the micro-macro and agency-structure issues. The failure to deal in a satisfactory manner with these issues has led to a theoretical impasse that present theorising does not seem able to overcome.

L'A. aborde le theme central de la modernite sous l'angle des theories existantes et propose une etude globale de la modernite : emergence de la modernite, caracteristique et organisation des societes modernes, conceptualisation et theorie de la modernite

Dans un premier temps l'A. propose un bref historique du developpement des paradigmes de la sociologie de la religion, notamment fonctionnaliste (P. Berger, T. Luckmann) dont l'influence se fait encore ressentir aujourd'hui, afin d'en souligner, dans un second temps, les courants novateurs dans la conceptualisation des theories de la secularisation ou du statut de la religion dans la societe moderne

L'A. etudie les changements intervenus dans l'environnement des etudes en communication et les consequences qui en decoulent pour le developpement et l'avenir de ce champ de recherche. Il montre que la societe de l'information contemporaine s'est developpee en trois etapes distinctes : la periode de l'electrification de la communication au milieu du 19 eme siecle, la periode de convergence des technologies dans la seconde moitie du 20 eme siecle et la periode actuelle de l'harmonisation des systemes d'information

Les AA. etudient l'evolution du champ de la communication depuis quatre siecles. Ils distinguent deux grands moments : l'ere moderne, du 16 eme siecle a la premiere moitie du 20 eme siecle (modernisme), et la periode post-moderne apres la seconde guerre mondiale (post-modernisme). Ils montrent comment le contenu de la recherche en matiere de communication a ete influence par le declin du modernisme et comment son avenir se joue aujourd'hui dans l'etude des changements sociaux du monde post-moderne

A travers ce qui oppose les vues d'Andre Beteille a celles de Louis Dumont, l'A. se livre a une critique de la methode comparative. Selon l'A., l'ethnocentrisme est inherent a cette methode et l'emergence de mouvements transnationaux incite a une redefinition des identites et des differences culturelles. En ce sens, il est possible d'imaginer une methode comparative renouvelee, fondee sur la tradition de l'anthropologie, mais suivant les nouvelles directions prises par l'anthropologie culturelle americaine, celles d'une « ethnographie multilocale »

Analyse des courants et des tendances actuelles dans la sociologie europeenne : modernisation, evolution du discours scientifique

Current Euro-American society is aware of a profusion of alternative modes of thinking and consciousness,derived from other cultures,as no other people or civilization has ever been.

Vivimos un espacio-tiempo transformacional: el Pachakutik de los andinos. Indígenas e intelectuales occidentales exigen un cambio paradigmático para hacer viable la sobrevivencia de la especie humana. La descolonización se presenta como un proceso de deconstrucción de la alienación y subordinación del ser humano, y de simultánea construcción de un individuo autónomo y activo para edificar "otro mundo posible". Aquí analizamos el riesgo recolonizador inserto en las propias visiones descolonizadoras, pues reproducen las dicotomías etnocéntricas entre colonizador y colonizado, o entre indio y occidental, potenciando los códigos que nos recolonizan diariamente. Afirmamos que la descolonización debe sustentarse en un nuevo paradigma filosófico -cuyas bases proponemos en este documento-, que responda a una cosmovisión alternativa y provea un lenguaje nuevo, ya que cualquier pensamiento que se formule en los mismos códigos discursivos que colonizan diariamente a la humanidad, será funcional al modelo de ser humano y de vida que ha impuesto la misma colonización. We live at a time-space of transformation: the Pachakutik of the Andeans. Occidental intellectuals and indigenous peoples demand a paradigmatic change to grant viability to the survival of the human species. Decolonization presents itself as a process of deconstructing the alienation and subordination of the human being, while simultaneously constructing an autonomous and active individual to edify "a different possible world". Here we analyze the risk of recolonization inserted into the visions proper to decolonization, thus reproducing the ethnocentric dichotomies between colonizers and colonized, or between indigenous and occidental people, empowering the codes that recolonize us on a daily matter. We affirm that decolonization must be sustained in a new philosophical paradigm -whose basis we propose in this document-, that responds to an alternative Cosmo vision that provides a new language, because any thought formulated in the same discursive codes that colonize humanity daily, will be functional to the model of humanity and life that colonization has imposed. Vivemos em uma transformação do espaço-tempo: o Pachakutik dos Andes. Índia e intelectuais ocidentais exigem uma mudança de paradigma em matéria de sobrevivência viável a da espécie humana. Descolonização é apresentada como um processo de desconstrução da alienação e subordinação de seres humanos, ea construção simultânea de uma pessoa ativa e autônoma de construir “um outro mundo possível”. Analisamos o risco recolonizar próprias visões embutido na descolonização, movendo-etnocêntrico dicotomias entre colonizador e colonizado, ou entre a Índia eo Ocidente, promovendo a re-code colonizar-nos diariamente. Nós afirmamos que a descolonização deve ser baseada em um novo paradigma filosófico cujas bases propostas neste documento “, que responde a uma visão alternativa e oferecer uma nova linguagem, porque qualquer pensamento que é feita dentro dos mesmos códigos discursivos que colonizam humano diário será funcional para o modelo ser humano e da vida que impôs mesmo assentamento.

This essay aims to analyze some aspects of Natalie Zemon Davis’ history writing contained in the book Women on the Margins: Three Seventeenth-Century Lives. In this oeuvre, the historian deals with some questions approached by the present discussions about historiography production, such as agency, microhistory, as well as the role of narrative on the historical knowledge’s production. Through a work with the text architecture, as well as an analysis of the author reflections about her theoretical and methodological paths, this essay aims to show how Davis tries to put aside interpretations which approach her work with the historical relativism (found on certain views of the post-modernism critic) and the following deflation of the concept of real caused by this posture. Este artigo busca analisar alguns aspectos da escrita da história de Natalie Zemon Davis presente no livro Nas Margens. Nesta obra, a historiadora aborda algumas questões recorrentes nos debates atuais acerca da produção historiográfica, tais como agência, micro-história, bem como o papel da narrativa na produção do conhecimento histórico. Através da um trabalho com a arquitetura do texto juntamente com a análise das reflexões da própria autora sobre seus percursos teóricos e metodológicos, pretende-se mostrar como Davis procura afastar interpretações que aproximem seu trabalho com o relativismo histórico, e o conseqüente esvaziamento da noção de real, tão presente em certas posturas da crítica pós-moderna.

Cultural theory breaks with Modern analysis by rejecting traditional notions of race, gender, class and sexuality. In doing so, alternative frameworks such as Post-Feminism emerge which are useful for thinking about culture, technology and what our interactions with it mean. From a Post-Feminist perspective it can be seen how in our multi-cultural, post-industrial, digitized world, there is space to move beyond traditional ways of dividing up society such as ‘male’ and ‘female’. We are then free to re-construct our identity in light of a rich diversity of individually relevant experiences. Therefore, in order to get a better understanding of the highly nuanced cultural interactions that characterize our use of technology, this paper argues against using the inherently stereotyped lens of gender and allowing a new set of user needs to emerge.

It can be said that some concept and theories of anthropological philosophy of a given age usually are a specifical reflection of moral reality of this age. They express, more or less successful, some sort reaction to the main manifestations of moral life and moral culture of relevant age. In aur times, in post-modern world or “liquid modernity” such role is created, among others, by the philosophy of post-modernism, neopragmatism, existencialism and, in some measure, by phenomenology of life of A.T. Tymieniecka.

This Working Paper is a review of Panu Minkkinen's 'Sovereignty, Knowledge, Law' (Abingdon: Routledge, 2009).

Confronted with environmental challenges, societies traditionally resist adaptative change. Morally sanctioned values guide behavior top‐down, discouraging deviations from accepted norms or structural arrangements. But contemporary societies are embedded in environments so dynamic that commitments to formal identities jeopardize their survival. A more flexible strategy for social evolution is derived by interpreting American Constitutional history in terms of dissipative structures, Chaos, and Post‐Modernist literary theory. Social evolution then appears to be a self‐generated, language‐like process freeing behavioral expression to track environmental shifts through procedural constraints.

Two organizers of the TAG meeting at Lampeter, December 1991, take issue with Bintliff's view of their intellectual position, starting with the label ‘post-modern’.

I am sorry that Patrick Joyce is so cross with me.1 The purpose of my brief note was not to start a quarrel, or crush a rebellion, or issue a diktat, but merely to draw attention to the very interesting and to me persuasive article by Gabrielle M. Spiegel.2 The note was brief since I had nothing to say which had not been better said by her and John Searle (the latter, by the way, is not a right-wing inquisitor, nor is the New York Review of Books famous for its reactionary views).3 When I was very young, now forty or fifty years ago, I was taught the following things, none of which bore much relation to the crude positivism of the late nineteenth century

This essay reviews in detail The Seduction of Unreason, The Intellectual Romance with Fascism: From Nietzsche to Postmodernism by Richard Wolin (Princeton: Princeton University Press, 2004).

The Good Soldier se caractérise par son caractère artificieux, à tous les sens du terme. Ford Madox Ford a voulu dans ce roman jouer sur tous les tableaux, en ménageant d’un côté l’illusion mimétique et les effets de réel, et de l’autre un discours prompt à désigner tous les artifices qui construisent cette illusion. Cet article commence par analyser les procédés (souvent fondés sur un choix laissé au lecteur, opérant grâce à la conjonction ou) utilisés par les modernistes et les postmodernistes pour briser l’illusion romanesque, puis démontre que The Good Soldier est déconstruit d’une toute autre manière, grâce à la conjonction et plutôt que la conjonction ou : l’intrigue, la grammaire, la temporalité, présentent toutes des incohérences et des éléments mutuellement incompatibles qui empêchent le lecteur d’élaborer un sens satisfaisant. The Good Soldier n’est pas une histoire qui explique qu’elle n’est qu’un discours, c’est un discours qui se déguise en histoire. In The Good Soldier Ford Madox Ford used artifice in order both to construct and deconstruct, simultaneously. This article begins by analysing the various devices used by modernist and postmodernist novelists to break the frame of narrative illusion (devices often based on an either/or opposition), before showing that Ford boldly preferred the conjunction and, piling up aporetic contradictions and incompatibilities that operate at the level of plot, grammar, time scheme, and characterisation. Thus the novel brilliantly creates the illusion that there is an elaborate, rich story to be understood and interpreted while at the same time preventing any satisfactory piecing together, by the reader, of all the details and fragments of this discontinuous tale. The Good Soldier is not a modernist tale protesting that it is only a metafictional discourse, it is a flat, brilliant metafictional surface creating the illusion that this “saddest story” does have a depth.

Quelles que soient les reactions qu’inspire le terme de post-moderne, force est de constater qu’une tendance majeure de l’architecture et de l’urbanisme de la fin du XXe siecle et du debut du XXIe siecle s’ecarte de facon manifeste du courant moderniste qui a profondement marque la periode directement precedente et qui etait venu rompre de facon volontairement radicale avec les traditions anterieures. Dans le champ concerne, le terme ne suscite pas le rejet qu’il rencontre souvent dans celui ...

The fateful question for our time is what comes after post-modernism, what comes after the after? Building upon the insight of Thomas Mann in Dr. Faustus, the great fictional study of the post-modern composer Adrian Leverkuhn, and upon insights of some of the post-modernists themselves, this after hovers as the lingering but ultimately expunged final (dissonant) chord whose uncanny presence in absence turns cosmic emptiness into the cult of memory, ritualized attentiveness to the faded chord that connects us back to a departed world of meaning by a gossamer thread. A vision of this ritual is acted out in the greatest of all works of deconstruction, The Recovery of Lost Time, in which Marcel Proust guards this attenuating thread with his life like the Wichita lineman, for that is his life. The traveler stranded at the beginning of the epic novel can no longer go forward – there is no more track to lay and no destination to lay it toward – only the obscured recesses of a lost world (long ago when the future still existed), now as fugitive as the years.

This paper presents a cursory "poetic landscape" of Bagiuo and situates this landscape as an "authentic" means to experience the city. The said poetic landscape constructed by this paper draws from Filipino poets who have visited or briefly resided in the Summer Capital, and presents many facets of the city as imagined not only by the poets, but also by the people of both Bagiuo in particular and the Philippines in general. It showcases Bagiuo as "A City with Many Names," "A City of Parks" and "A City in the Sky." The paper showcases both positive and negative landscapes of the city: "Lover's Lair" and "Season in Bloom" explore the festive ambiance of the city, while "Earthquake Zone" and "Burnt Out Hearts" present the wounds in Bagiuo's imaginary geography. Bagiuo as a "Writer's Haven" for Filipino poets is also presented. But most of all, Bagiuo is presented as a city in flux-a City defined by journeys: "The Journey Upward" and "The Return to the Lowlands." Keywords : Baguio, Philippine poetry in English, tourism studies, Post-modernism, Rofel G. Brion, Angelo V. Suarez, Nerisa del Carmen Guevara, Ophelia A. Dimalanta, Merlie M. Alunan, Lourd Ernest deVeyra, Alfred A. Yuson, Jose Wendell P. Capili, Ronald Baytan, J. Neil C. Garcia, Isabelita Orlina Reyes

No Abstract.

Mentshlichkeit – Yiddish for the ‘art of being a good hu(man)’ - is offered as an invitation to participate in practices that may have the power to dispel the haunting of a ‘hegemonic masculinity’ (Connell 1995). Inspired by ‘Action Research’, what Reason & Bradbury call inquiry into the ‘quality of our acting’, the author uses futuristic narrative, interwoven with discussion and dialogue, to see if it is possible to reflect and act generatively, as a man who is mindful of feminism’s challenge that ‘the personal is political’ (Reason and Bradbury 2001). Within a post-modern discourse, the author heads towards the irony and discomfort to be found in a text that explores goodness and masculinity in the same breath. But he is not alone, like some hero on a quest – rather he is inspired by the voices of challenge and support he hears in the course of his roles in diverse communities: as a Jew, a facilitator/consultant at Roffey Park Institute and a father. It is my intention to playfully invite you into this story; to see if it moves you, if it usefully meets your own experience and helps you consider your own action, within the paradoxes and dilemmas you face. Too often we can disappear within the words we write. It is my intention to ‘show up’, and as a man to meet the challenge of feminism, to live within this territory and act with some awareness of its contours. The characters in this story are inspired by the people I encounter, who remind me I am not ‘selfmade’, and that we men, in the words of Philip Corrigan, may usefully ‘re-member our bodies’ (Corrigan 1988). Ultimately this is a human-scale story, designed to provoke good conversations. I look forward to hearing what you would like to discuss.