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The article analyzes Pope Francis' social thought in his first ten years of pontificate. It highlights key and transversal axes that have inspired his social thought, as well as the evolution of the Church's social thought over time. Two important documents by the Pope, "Evangelii Gaudium" and "Fratelli Tutti," which reflect his social thought, are mentioned. The Pope's communication style is discussed, emphasizing his pastoral approach and less doctrinal approach. Six keys to Pope Francis' social thought are presented, and the relationship between individualism and misguided anthropocentrism is discussed based on the Pope's reflections. The importance of the people and the poor in Pope Francis' vision, as well as fraternity and its relationship with freedom and equality, are addressed. The Pope advocates for the construction of fraternity from below, in small spaces of closeness, and highlights the importance of action and commitment to achieve real change. The importance of spirituality and synodality in the lives of believers is mentioned. [Extracted from the article]

With the rhizomatic deconstruction transmethod we analyze the fallacies of conceptions as continuous and disjoint time in modernist-postmodernist, transmodernist projects, this is the complex objective of the investigation. The inquiry is located in the line of research entitled: transepistemologies of knowledge-knowledge and transcomplex transmethodologies. In the reconstruction, we manifest the fallacies in the senses: discontinuity and time; the need to re-link transmodernity and decoloniality to more concrete meanings of liberation and, in a third fallacy, disassociate ourselves from the false attitudes that as planetary decolonials we must avoid, the fact is beyond a fallacy; alert to review constantly to avoid supporting actions and projects disguised as decolonial; it is peremptory and here we review ourselves in this regard to examine illusory decolonial named movements with hegemonic offers of circumvention by the hand of brothers, in the South and other regions they abound as defects of colonial mutation. [ABSTRACT FROM AUTHOR]

Nothing has been more foundational within pentecostal scholarship than the idea that Pentecostalism is necessarily opposed to "modernism" and/or "Enlightenment thinking." And yet an unmistakably "modernist" strain of thought lies behind several central pentecostal commitments. This article traces Pentecostalism's debt to the English Enlightenment's encounter with the miraculous and to John Wesley's reception of Lockean empiricism, and traces in outline the empiricist shape of a true pentecostal epistemology. It shows that early pentecostal rhetoric used the term "modernism" strictly to denote liberalism, so that recent efforts to aim this rhetoric against modernist commitments as defined vis-à-vis postmodernism cannot legitimately claim continuity with the early Pentecostals. All things considered, Pentecostalism owes a greater debt to Enlightenment thought than do many streams of Evangelicalism. [ABSTRACT FROM AUTHOR]

Although the rise of the bureaucratic state was one of the most startling transformations of early twentieth-century British society, novelists raised on a diet of laissez-faire liberalism tended to shy away from direct representations of bureaucracy (with some prominent exceptions, such as the Circumlocution Office in Charles Dickens's Little Dorrit or Anthony Trollope's Three Clerks). Although squarely set within the "governing-class spirit" of Westminster and populated with a bevy of civil servants, Virginia Woolf's Mrs Dalloway tends to be read as maintaining a strict public-private division with a marked preference for the richness and beauty of private life. This article argues that Woolf, no stranger to the civil service through her family and personal networks, had a more strained and ambivalent response to bureaucracy as an idea and government form. A close reading of the structural importance of Hugh Whitbread's character, a minor figure who is often read as an empty, flat Dickensian caricature of the gentleman, shows a more ambivalent response to how bureaucracy and its forms impacted the wider concerns raised about governmentality in Woolf's novel. [ABSTRACT FROM AUTHOR]

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The sociopolitical ramifications of Vatican I's decree on papal primacy and infallibility set the church in opposition to the modern world. Nonetheless, certain elements in the council's stance and especially the intimate relationship between ressourcement and aggiornamento paved the way to Vatican II. [ABSTRACT FROM AUTHOR]

For the most part, the scholarship on T.S. Eliot's faith and Bolo writings fail to explain the significance of his Bolovian Christianity. Eliot's Bolo writings played an important role in his conversion to Anglo-Catholicism, as evidenced by his frequent references to the debate between Christian modernists and fundamentalists in 1927. Eliot was neither a fundamentalist nor a modernist (theologically speaking), and his Bolo writing suggests that he was pursuing the Anglican via media as he considered these theological issues. Bolo thus played an integral role in the early moments of his Anglo-Catholicism by helping him to pursue the via media within a complex Christian debate. [ABSTRACT FROM AUTHOR]

The trials of Jesus of Nazareth are among the most famous legal proceedings in the world and among the most influential on Western culture. Notably, most scholars emphasize various aspects of the Sanhedrin and Roman proceedings to the neglect of the preliminary hearing that occurred first. Among other outstanding aspects of that hearing, Jesus registered clear objections to being questioned by the high priest and assaulted by the high priest's officer. This Article examines those protestations in the larger context of Jesus's silence during his ensuing trials and proposes that these ancient objections still resonate with modern conceptions of due process. [ABSTRACT FROM AUTHOR]

The American historian Hayden White analyzes, in this interview, the ways of relating to the past in the light of the vertiginous changes in the means of representation. The so-called "age of the image" does not suppose a new "end of history", but the incessant rethinking of the ways of knowing. In this sense, this interview addresses, on the one hand, White's main contributions on these issues and revisits some of his main concepts, such as "modernist event", "historicalfact", "figure", "fiction", and the same notion of "concept", among others. On the other hand, a short essay is presented that the author wrote as an appendix- digression to the ideas expressed during our dialogue, which he added to the exchange, titled it as "A little essay on 'endism'". [ABSTRACT FROM AUTHOR]

The present study deals with the encounter with modernity in two neighbouring religious spaces: Christian Orthodoxy and Islam. Relying on Eisenstadt's theory about multiple modernities and on its further developments by Thomas Mergel and Kristina Stoeckl, Islamic and Christian-Orthodox dynamics in relation to the challenges of modernity are examined under two aspects: first, the decoupling between religion and culture as elaborated by Olivier Roy, and second, the development of modernist and fundamentalist currents as phenomena of modernity. The study contributes to the sketching of the profile of Islamic and the Christian-Orthodox modernities, pointing both to some of the commonalities and the differences, and inquiring the nature of their distinctiveness. Further on, it contributes to the theoretic discussion on modernity and its various, contextually shaped forms, shedding new light on the relation between the trigger of social changes and their processual character. [ABSTRACT FROM AUTHOR]

An editorial is presented on 50th celebration issue exploring after postmodernism in educational theory. Topics include postmodernism being a loose label standing for both the critique of modernism and institutions positively suggestions or indications for successors to modernism; and basis for a deconstruction of modern education and provides some elements for postmodern and postindustrial philosophical deconstructions.

In the early 1980s, the nonconformist art movement in Odesa, which had been developing since the mid-1950s, was widened by a new generation of artists. Their art searches differed significantly from their senior colleagues, which led to the formation of a separate movement within nonconformism, which later became known as APTART. The differences were mainly in the worldview of artists, aesthetics, themes, artistic techniques. The art of the new generation was closer to the Western neo-avant-garde, while their older colleagues tended toward modernism. The presence of two different well-defined movements within the nonconformism, a phenomenon in itself countercultural to official culture, distinguished the artistic process in Odesa in the 1980s from other cities in Ukraine. It is these features of the artistic life of that time, still insufficiently covered and analysed. The text considers the part of the work of the Odesa APTART artists, which the most clearly displays the elements of neo-avant-garde aesthetics, that, accordingly, affected the artistic means: acts, performances happenings; the differences between the two groups of artists belonging to the nonconformist subculture were analysed. Specific acts, works of the APTART artists opposed to the background of creative activity of their colleagues are considered. The stages of the APTART artists’ creativity development are traced. Within the disclosure of the research theme, the text highlights the processes of nonconformist artistic life in the main cities of Ukraine, traces parallels to similar phenomena in world art. Due to the experience of recent researches, the terms that directly affect the subject of the paper are specified: nonconformism, informal art, avant-garde, modernism, neo-avant-garde. [ABSTRACT FROM AUTHOR]

For poet Mina Loy, Christian visual culture posed unique and critical complications to the "crisis of representation" that she and her modernist peers attempted to negotiate. In poems featuring Christian iconography, Loy engages directly with high modernist theory, most prominently with Ezra Pound's injunction in "A Retrospect" to employ "Direct treatment of the thing." This paper situates two of Loy's poems, "The Prototype" and "Christ's Regrettable Reticence," as problematizing Pound's "direct treatment" in order to render spaces for Christian representations that remain accessible yet do not elide the distance she deems necessary between humanity and the divine [ABSTRACT FROM AUTHOR]

During the early years of the 20th century, attempts at dialogue with modern culture and practical collaboration with the Protestant majority in the Kaiserreich emerged in German Catholicism in order to overcome the condition of ‚inferiority' that characterized the Catholic population. In the context of the anti-modernist repression enacted by the Roman Curia of Pope Pius X, however, the proponents of forms of interdenominational organization, the autonomy of the laity from the ecclesiastical hierarchy, and openness towards secularized modernity more generally attracted the criticism of the so-called integralist Catholics. The latter saw a danger to the Catholic faith and to the prerogatives of the Roman Church in these developments and, ultimately, a manifestation of modernist ‚heresy'. Among the targets of the integralist accusations were the Volksverein and the Centre Party, as well as the interdenominational Christian trade unions. The paper aims to shed light on the contents and characteristics of German Catholic integralism in the years following the encyclical Pascendi (1907): to this end, the specific case of the Cologne priest Andreas Müller (1862–1938) is examined; through dozens of letters addressed to the Nuncio of Munich and the Holy See itself, he denounced the (alleged) infiltration of Modernism in Germany. [ABSTRACT FROM AUTHOR]

The monthly magazine Hochland was probably the most influential Catholic cultural periodical in Germany in the Weimar Period. According to Georg Cardinal von Kopp's assessment in 1911, it was "unfortunately the most read periodical in all of the educated circles of Germany, Austria and German Switzerland". Moving beyond the simple rejection of modern culture in Germany, the journal tried to follow a new program of mediatory engagement, although it did continue to hold to traditional positions in many regards. In this article the reception of modern, Enlightenment-affirmative philosophy of religion in the journal is introduced with reference to reviews and essays from the later 1910s to the early 1930s. The journal's treatment of a few critical subject areas is given close interpretive analysis, including the journal's treatment of Gertrud Simmel's Über das Religiöse, individually conceptualized forms of personalist moral theory, and the general shift to phenomenological discourses and the individual in the philosophy of religion. The fundamental rejections of these ideas and these schools of thought in reviews and essays, which are also found in the journal at this time (as in most all German language Catholic cultural journals of the period), are not addressed in this article. The article thus sheds light on an often-forgotten and relatively small minority phenomenon in German Catholic intellectual circles of the Weimar Period, namely the positive embrace of Enlightenment-oriented modern thought. By promoting these ideas at this time, this group made themselves highly vulnerable to disciplinary measures by the Catholic Church. (The journal was put on the Index in 1911.) [ABSTRACT FROM AUTHOR]

This paper describes the process of reception of Catholic Modernism in Poland as well as the Polish contribution to this movement. It shows the Polish antimodernist perspective on modernistic thought. The neglect of Polish modernism was caused by the nationalistic character of the Polish theology and has resulted in absence of historical studies of Polish Catholic Modernism. Based on the results of archival and literature research the paper presents a variety of Polish Catholic Modernists and non-Catholic supporters of the modernist thought. A unique place among Polish modernists belongs to Marian Zdziechowski (1861–1938) who was the only Polish participant of the international intellectual debate on the "modernisation" of Roman Catholicism. The paper analyses the development of Zdziechowski's thought and shows that his main demand throughout the modernist debates was to create a new, more efficient apologetics, which would be grounded in the religious experience of the individual. [ABSTRACT FROM AUTHOR]

In this contribution, an aspect of the research of one of the more distinct voices in South African theology, Jaco Gericke, is contextualised and outlined. Although Old Testament Theology is an oft-enough reflected on topic by South African Bible scholars, such a theology is never written by South African scholars. However, Gericke's work tends in this direction. His work on God-talk, theo-logy, is the more important for our time, because it often relates to the kind of ideas popularly related to for instance God as creator in the Genesis texts. Gericke's work is however also attractive to intellectuals who work from the precepts of modernism or who are engaged in interdisciplinary research or who for purposes of decoloniality explore alternatives to Western scholarship. However, it is initially not easy for many readers to understand Gericke's contribution in combining philosophy and Old Testament studies, both practised on high levels. To this end, three instances of Gericke's argumentation are related as examples, with explanatory and interpretative comments made to demonstrate the high heuristic value of his contributions. Contribution: Jaco Gericke's work can be characterised as theo-logy, in that he takes seriously the implications of modernism for 'God-talk'. He combines Philosophy and Old Testament Exegesis as academic enterprises, the intellectual productivity of which is demonstrable by means of examples. [ABSTRACT FROM AUTHOR]

In Modernism, Fiction, and Mathematics, Nina Engelhardt shows that modernist studies scholars should attend to mathematics, a discipline that experienced radical transformations and internal divisions in the early twentieth century. Far from the most realist or authoritative science, mathematics, Engelhardt argues, shares with literature a common investment in form, symbolic abstraction, and epistemological flexibility. The book's chapters examine how Hermann Broch's The Sleepwalkers, Robert Musil's The Man Without Qualities, and Thomas Pychon's Against the Day and Gravity's Rainbow use mathematics to explore modernist formal experimentations and epistemological insecurities. Modernism, Fiction, and Mathematics locates the presence of mathematics in modernist literature and postmodernist reconsiderations of modernism, demonstrating that a wider variety of interdisciplinary engagements will be productive for modernist studies. [ABSTRACT FROM AUTHOR]

Gramsci's interest in Italian politics led him to tackle a key issue in the present-day discourse: the relationship between the Holy See and the national State. Additionally, he paid close attention to internal issues of Christianity, from its origins to his own times and – similar to many other socialist thinkers – he believed that there were several echoes between the early Christian experiences and contemporary socialism. From this arose his concern with the religious crisis of the early twentieth century – so-called 'Modernism' – as well as the story of the Partito Popolare (Popular Party, PPI), the organization founded by the priest Luigi Sturzo after the First World War, which was marked – especially amongst its left-wing components – by its anti-fascist positions. [ABSTRACT FROM AUTHOR]

This paper is concerned with the application of the idea of postmodernism to explain the rapid changes that have occurred in Rugby League in England since 1995 (Rugby League became the name given to a breakaway code of rugby and is distinct from another version of the sport called Rugby Union). Over a period of a few days in April 1995, News Corporation executives and Rugby League officials set up a new "Super League" in a deal involving millions of pounds that gave News Corporation sole television rights. The state of Rugby League before 1995 is discussed, and recent changes in the marketing, ownership of clubs, and the rationalization and franchising of the sport are described. It is argued that the idea of postmodern society neglects changes in the sport that can be associated with the extension of rationalization and capitalist relations more typically associated with modernity, although the increasing commodification of the sport is changing its culture in ways that support some theories of postmodern culture. [ABSTRACT FROM AUTHOR]