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Modernity typically refers to a post-traditional, post-medieval historical period, one marked by the move from feudalism (or agrarianism) toward capitalism, industrialization, secularization, rationalization, the nation-state and its constituent institutions and forms of surveillance (Barker 2005, 444).
Charles Baudelaire is credited with coining the term "modernity" (modernité) to designate the fleeting, ephemeral experience of life in an urban metropolis, and the responsibility art has to capture that experience.
Whereas the Enlightenment (c. 1650–1800) invokes a specific movement in Western philosophy, modernity tends to refer only to the social relations associated with the rise of capitalism. Modernity may also refer to tendencies in intellectual culture, particularly the movements intertwined with secularisation and post-industrial life, such as Marxism, existentialism, and the formal establishment of social science. In context, modernity has been associated with cultural and intellectual movements of 1436–1789 and extending to the 1970s or later (Toulmin 1992, 3–5).
The term "modern" (Latin modernus from modo, "just now") dates from the 5th century, originally distinguishing the Christian era from the Pagan era. Cassiodorus appears to have been the first writer to use "modern" (modernus) regularly to refer to his own age (Freund, 1957, cited by O'Donnell, 1979, 235, n. 9). However, the word entered general usage only in the 17th-century quarrel of the Ancients and the Moderns—debating: "Is Modern culture superior to Classical (Græco–Roman) culture?"—a literary and artistic quarrel within the Académie française in the early 1690s.
In these[which?] usages, "modernity" denoted the renunciation of the recent past, favouring a new beginning, and a re-interpretation of historical origin. The distinction between "modernity" and "modern" did not arise until the 19th century (Delanty 2007).
The history of modernity is construed in many ways. It is mainly aligned with the age of Enlightenment in the 18th century (also known as Age of Reason). Others[weasel words] have noted that its spread went so far back as the 16th century during the period of Western imperialism. In relation to Media theory it is commonly understood as having emerged in and around the 15th century where the printing press was first invented.
According to one of Marshall Berman's books (Berman 1982, 16–17), modernity is periodized into three conventional phases (dubbed "Early," "Classical," and "Late," respectively, by Peter Osborne (1992, 25):
In the second phase Berman draws upon the growth of modern technologies such as the newspaper, telegraph and other forms of mass media. There was a great shift into modernization in the name of industrial capitalism. Finally in the third phase, modernist arts and individual creativity marked the beginning of a new modernist age as it combats oppressive politics, economics as well as other social forces including mass media (Laughey 2007, 30).
Some authors, such as Lyotard and Baudrillard, believe that modernity ended in the mid- or late 20th century and thus have defined a period subsequent to modernity, namely Postmodernity (1930s/1950s/1990s–present). Other theorists, however, regard the period from the late 20th century to the present as merely another phase of modernity; Bauman calls this phase "Liquid" modernity, Giddens labels it "High" modernity (see High modernism).
Politically, modernity's earliest phase starts with Niccolò Machiavelli's works which openly rejected the medieval and Aristotelian style of analyzing politics by comparison with ideas about how things should be, in favour of realistic analysis of how things really are. He also proposed that an aim of politics is to control one's own chance or fortune, and that relying upon providence actually leads to evil. Machiavelli argued, for example, that violent divisions within political communities are unavoidable, but can also be a source of strength which law-makers and leaders should account for and even encourage in some ways (Strauss 1987).
Machiavelli's recommendations were sometimes influential upon kings and princes, but eventually came to be seen as favoring free republics over monarchies (Rahe 2006, 1). Machiavelli in turn influenced Francis Bacon (Kennington 2004, chapt. 4[page needed]), Marchamont Needham (Rahe 2006, chapt. 1[page needed]), James Harrington Rahe 2006, chapt. 1[page needed]), John Milton (Bock, Skinner, and Viroli 1990, chapt. 11[page needed]), David Hume (Rahe 2006, chapt. 4[page needed]), and many others (Strauss 1958).
Important modern political doctrines which stem from the new Machiavellian realism include Mandeville's influential proposal that "Private Vices by the dextrous Management of a skilful Politician may be turned into Publick Benefits” (the last sentence of his Fable of the Bees), and also the doctrine of a constitutional "separation of powers" in government, first clearly proposed by Montesquieu. Both these principles are enshrined within the constitutions of most modern democracies. It has been observed that while Machiavelli's realism saw a value to war and political violence, his lasting influence has been "tamed" so that useful conflict was deliberately converted as much as possible to formalized political struggles and the economic "conflict" encouraged between free, private enterprises (Rahe 2006, chapt. 5[page needed]; Mansfield 1989).
Starting with Thomas Hobbes, attempts were made to use the methods of the new modern physical sciences, as proposed by Bacon and Descartes, applied to humanity and politics (Berns 1987). Notable attempts to improve upon the methodological approach of Hobbes include those of Locke (Goldwin 1987), Spinoza (Rosen 1987), Giambattista Vico (1984 xli), and Rousseau (1997 part 1). David Hume made what he considered to be the first proper attempt at trying to apply Bacon's scientific method to political subjects (Hume 1896 , intro.), rejecting some aspects of the approach of Hobbes.
Modernist republicanism openly influenced the foundation of republics during the Dutch Revolt (1568–1609) (Bock, Skinner, and Viroli 1990, chpt. 10,12[page needed]), English Civil War (1642–1651) (Rahe 2006, chapt. 1[page needed]), American Revolution (1775–1783) (Rahe 2006, chapt. 6–11[page needed], and the French Revolution (1789–1799) (Orwin and Tarcov 1997, chapt. 8[page needed]).
A second phase of modernist political thinking begins with Rousseau, who questioned the natural rationality and sociality of humanity and proposed that human nature was much more malleable than had been previously thought. By this logic, what makes a good political system or a good man is completely dependent upon the chance path a whole people has taken over history. This thought influenced the political (and aesthetic) thinking of Immanuel Kant, Edmund Burke and others and led to a critical review of modernist politics. On the conservative side, Burke argued that this understanding encouraged caution and avoidance of radical change. However more ambitious movements also developed from this insight into human culture, initially Romanticism and Historicism, and eventually both the Communism of Karl Marx, and the modern forms of nationalism inspired by the French Revolution, including, in one extreme, the German Nazi movement (Orwin and Tarcov 1997, chapt. 4[page needed]).
On the other hand, the notion modernity has been contested also due to its Euro-centric underpinnings. This is further aggravated by the re-emergence of non-Western powers. Yet, the contestations about modernity are also linked with our notions of democracy, social discipline, and development (Regilme 2012)
In sociology, a discipline that arose in direct response to the social problems of "modernity" (Harriss 2000, 325), the term most generally refers to the social conditions, processes, and discourses consequent to the Age of Enlightenment. In the most basic terms, Anthony Giddens describes modernity as
...a shorthand term for modern society, or industrial civilization. Portrayed in more detail, it is associated with (1) a certain set of attitudes towards the world, the idea of the world as open to transformation, by human intervention; (2) a complex of economic institutions, especially industrial production and a market economy; (3) a certain range of political institutions, including the nation-state and mass democracy. Largely as a result of these characteristics, modernity is vastly more dynamic than any previous type of social order. It is a society—more technically, a complex of institutions—which, unlike any preceding culture, lives in the future, rather than the past (Giddens 1998, 94).
The era of modernity is characterised socially by industrialisation and the division of labour and philosophically by "the loss of certainty, and the realization that certainty can never be established, once and for all" (Delanty 2007). With new social and philosophical conditions arose fundamental new challenges. Various 19th-century intellectuals, from Auguste Comte to Karl Marx to Sigmund Freud, attempted to offer scientific and/or political ideologies in the wake of secularisation. Modernity may be described as the "age of ideology."
For Marx, what was the basis of modernity was the emergence of capitalism and the revolutionary bourgeoisie, which led to an unprecedented expansion of productive forces and to the creation of the world market. Durkheim tackled modernity from a different angle by following the ideas of Saint-Simon about the industrial system. Although the starting point is the same as Marx, feudal society, Durkheim emphasizes far less the rising of the bourgeoisie as a new revolutionary class and very seldom refers to capitalism as the new mode of production implemented by it. The fundamental impulse to modernity is rather industrialism accompanied by the new scientific forces. In the work of Max Weber, modernity is closely associated with the processes of rationalization and disenchantment of the world. (Larraín 2000, 13)
Critical theorists such as Theodor Adorno and Zygmunt Bauman propose that modernity[need quotation to verify] or industrialization represents a departure from the central tenets of the Enlightenment and towards nefarious processes of alienation, such as commodity fetishism and the Holocaust (Adorno 1973; Bauman 1989). Contemporary sociological critical theory presents the concept of "rationalization" in even more negative terms than those Weber originally defined. Processes of rationalization—as progress for the sake of progress—may in many cases have what critical theory says is a negative and dehumanising effect on modern society.
Consequent to debate about economic globalization, the comparative analysis of civilisations, and the post-colonial perspective of "alternative modernities," Shmuel Eisenstadt introduced the concept of "multiple modernities" (2003; see also Delanty 2007). Modernity as a "plural condition" is the central concept of this sociologic approach and perspective, which broadens the definition of "modernity" from exclusively denoting Western European culture to a culturally relativistic definition, thereby: "Modernity is not Westernization, and its key processes and dynamics can be found in all societies" (Delanty 2007).
Modernity, or the Modern Age, is typically defined as a post-traditional, and post-medieval historical period (Heidegger 1938, 66–67). Central to modernity is emancipation from religion, specifically the hegemony of Christianity, and the consequent secularization. Modern thought repudiates the Judeo-Christian belief in the Biblical God as a mere relic of superstitious ages (Fackenheim 1957, 272-73; Husserl 1931,[page needed]).[note 1] It all started with Descartes revolutionary methodic doubt, which transformed the concept of truth in the concept of certainty, whose only guarantor is no longer God or the Church, but Man's subjective judgement (Alexander 1931, 484-5; Heidegger 1938).[note 2]
Theologians have tried to cope with their worry that Western modernism has brought the world to no longer being well-disposed towards Christianity (Kilby 2004, 262; Davies 2004, 133; Cassirer 1944, 13–14).[note 3] Modernity aimed towards "a progressive force promising to liberate humankind from ignorance and irrationality" (Rosenau 1992, 5).
In the 16th and 17th centuries, Copernicus, Kepler, Galileo and others developed a new approach to physics and astronomy which changed the way people came to think about many things. Copernicus presented new models of the solar system which no longer placed humanity's home, on Earth, in the centre. Kepler used mathematics to discuss physics and described regularities of nature this way. Galileo actually made his famous proof of uniform acceleration in freefall using mathematics (Kennington 2004, chapt. 1,4[page needed]).
Francis Bacon, especially in his Novum Organum, argued for a new experimental based approach to science, which sought no knowledge of formal or final causes, and was therefore materialist, like the ancient philosophy of Democritus and Epicurus. But he also added a theme that science should seek to control nature for the sake of humanity, and not seek to understand it just for the sake of understanding. In both these things he was influenced by Machiavelli's earlier criticism of medieval Scholasticism, and his proposal that leaders should aim to control their own fortune (Kennington 2004, chapt. 1,4[page needed]).
Influenced both by Galileo's new physics and Bacon, René Descartes argued soon after that mathematics and geometry provided a model of how scientific knowledge could be built up in small steps. He also argued openly that human beings themselves could be understood as complex machines (Kennington 2004, chapt. 6[page needed]).
Isaac Newton, influenced by Descartes, but also, like Bacon, a proponent of experimentation, provided the archetypal example of how both Cartesian mathematics, geometry and theoretical deduction on the one hand, and Baconian experimental observation and induction on the other hand, together could lead to great advances in the practical understanding of regularities in nature (d'Alembert 2009 ; Henry 2004).
After modernist political thinking had already become widely known in France, Rousseau's re-examination of human nature led to a new criticism of the value of reasoning itself which in turn led to a new understanding of less rationalistic human activities especially the arts. The initial influence was upon the movements known as German Idealism and Romanticism in the 18th and 19th century. Modern art therefore belongs only to the later phases of modernity (Orwinand Tarcov 1997, chapt. 2,4[page needed])
For this reason art history keeps the term "modernity" distinct from the terms Modern Age and Modernism – as a discrete "term applied to the cultural condition in which the seemingly absolute necessity of innovation becomes a primary fact of life, work, and thought". And modernity in art "is more than merely the state of being modern, or the opposition between old and new" (Smith 2009).
In the essay "The Painter of Modern Life" (1864), Charles Baudelaire gives a literary definition: "By modernity I mean the transitory, the fugitive, the contingent" (Baudelaire 1964, 13).
Advancing technological innovation, affecting artistic technique and the means of manufacture, changed rapidly the possibilities of art and its status in a rapidly changing society. Photography challenged the place of the painter and painting. Architecture was transformed by the availability of steel for structures.
Of the available conceptual definitions in sociology, modernity is "marked and defined by an obsession with 'evidence'," visual culture, and personal visibility (Leppert 2004, 19). Generally, the large-scale social integration constituting modernity, involves the:
Quotation from Husserl 1931,[page needed]:
But there does seem to be a necessary conflict between modern thought and the Biblical belief in revelation. All claims of revelation, modern science and philosophy seem agreed, must be repudiated, as mere relics of superstitious ages. ... [to a modern phylosopher] The Biblical God...was a mere myth of bygone ages.
When, with the beginning of modern times, religious belief was becoming more and more externalized as a lifeless convention, men of intellect were lifted by a new belief, their great belief in an autonomous philosophy and science.
The essence of modernity can be seen in humanity's freeing itself from the bonds of Middle Ages... Certainly the modern age has, as a consequence of the liberation of humanity, introduced subjectivism and indivisualism. ... For up to Descartes... The claim [of a self-supported, unshakable foundation of truth, in the sense of certainty] originates in that emancipation of man in which he frees himself from obligation to Christian revelational truth and Church doctrine to a legislating for himself that takes its stand upon itself.
... a cluster of issues surrounding the assessment of modernity and of the apologetic task of theology in modernity. Both men [Rahner and Balthasar] were deeply concerned with apologetics, with the question of how to present Christianity in a world which is no longer well-disposed towards it. ... both though that modernity raised particular problems for being a believing Christian, and therefore for apologetics.