modernity

There is a quality of lightness, easiness, and in some sense blatant unseriousness that pervades Classical Christianity's dialogue with modernity. The Christian intellect has no reason to be intimidated in the presence of later-stage modernity. Christianity has seen too many 'modern eras' to be cowed by this one.

An attempt to wrest from God the prerogatives of absolute freedom and infinity leads to the inversion of Pentecost and what is in effect a new Babel. 'Postmodernism' represents that Babel perfectly, because when each speaks a language unrelated to that of the other - when language is not the basis of the communication that shapes our being - the only outcome can be fragmentation. In that sense, postmodernism is modernity come home to roost.

Right now I'm thinking a good deal about emancipation. One of our sins was slavery, another was emancipation. It's a paradox. In theory, emancipation was one of the glories of our democracy - and it was. But the way it was done led to tragedy, turning four million people loose with no jobs or trades or learning. And then in 1877 for a few electoral votes, just abandoning them entirely. A huge amount of pain and trouble resulted. Everybody in America is still paying for it.

I was thinking about honour. It's a thing that changes doesn't it? I mean, a hundred and fifty years ago we would have had to fight if challenged. Now we'd laugh. There must have been a time when it was rather an awkward question.""Yes. Moral theologians were never able to stop dueling -- it took democracy to do that.""And in the next war, when we are completely democratic, I expect that it will be quite honourable for officers to leave their men behind. It'll be laid down in King's Regulations as their duty-- to keep a cadre going to train new men to take the place of prisoners.""Perhaps men wouldn't take too kindly to being trained by deserters.""Don't you think that they'd respect them more for being fly? I reckon our trouble is that we're in the awkward stage -- like a man challenged to a duel a hundred years ago.

Darwin and Nietzsche were the common spiritual and intellectual source for the mean-spirited and bellicose ideological assault on progress, liberalism, and democracy that fired the late-nineteenth-century campaign to preserve or rejuvenate the traditional order. Presensitized for this retreat from modernity, prominent fin-de-siècle aesthetes, engages literati, polemical publicists, academic sociologists, and last but not least, conservative and reactionary politicians became both consumers and disseminators of the untried action-ideas.Oscar Wilde and Stefan George were perhaps most representative of the aristocratizing aesthetes whose rush into dandyism or retreat into cultural monasticism was part of the outburst against bourgeois philistinism and social levelling. Their yearning for a return to an aristocratic past and their aversion to the invasive democracy of their day were shared by Thomas Mann and Hugo von Hofmannsthal, whose nostalgia for the presumably superior sensibilities of a bygone cultivated society was part of their claim to privileged social space and position in the present. Although they were all of burgher or bourgeois descent, they extolled ultra-patrician values and poses, thereby reflecting and advancing the rediscovery and reaffirmation of the merits and necessities of elitism. Theirs was not simply an aesthetic and unpolitical posture precisely because they knowingly contributed to the exaltation of societal hierarchy at a time when this exaltation was being used to do battle against both liberty and equality. At any rate, they may be said to have condoned this partisan attack by not explicitly distancing themselves from it.Maurice Barrès, Paul Bourget, and Gabriele D'Annunzio were not nearly so self-effacing. They were not only conspicuous and active militants of antidemocratic elitism, but they meant their literary works to convert the reader to their strident persuasion. Their polemical statements and their novels promoted the cult of the superior self and nation, in which the Church performed the holy sacraments. Barrès, Bourget, and D'Annunzio were purposeful practitioners of the irruptive politics of nostalgia that called for the restoration of enlightened absolutism, hierarchical society. and elite culture in the energizing fires of war.

We believed in another world, but we admitted the feebleness of our senses. Then came 'enlightenment,' and made everything so very clear and enlightened, that we can see nothing for excess of light, and go banging our noses against the first tree we come to in the wood. We insist, now-a-days, on grasping the other world with stretched-out arms of flesh and bone.

Ruthlessly, in despite of itself, the Enlightenment has extinguished any trace of its own self-consciousness. The only kind of thinking that is sufficiently hard to shatter myths is ultimately self-destructive.

Saving time is one of the great superpowers you can unlock in the modern era.

The overwhelming noise we live with has made a fundamental pleasure like sex somehow less exciting, less satisfying, than it was for our libidinous forefathers and mothers. It seems to me that for sex and other pleasures to be enjoyed to the fullest, a certain contemplative quality to life must be present. If you doubt this imagine yourself for a moment having sex. Now imagine you wished to increase the pleasure you were feeling, feel it more intensely. What might you do? Well one of the things you'd probably do is close your eyes. What this does of course is shut out other stimuli. The visual quiet increases your sensual enjoyment and you concentrate more fully on the pleasure. The same is true for the removal of auditory noise as well. Well my feeling is that the average person has a much harder time doing this today than they would have decades ago. Today you close your eyes and shut off Television but the noise persists. It's part of our fabric now, our biology, and all other pleasures including sex are diminished as a result. We don't notice this derogation by the way and sex still feels great, don't get me wrong, but I think the difference is there nonetheless. Like the difference between seeing breasts when you're thirty as opposed to when you were thirteen.

Pre-high tech, objects thunked and crashed and clopped, amid a thunder of drums, a tumult of trumpets. Today things beep and cheep and whistle. We have come from the roar of the lion to the chirp of the tree frog, ceaselessly bleating our identities while the frog-eating bats hover above us.

The resource of generational history is accorded little attention our society, which seems ever more obsessed with making __ew_ and __etter_ synonymous. From my family I became aware of the importance of passing along wisdom from one generation to the next. Yet despite the increasing proliferation of digital recording and other communication technologies, we__e passing on less knowledge today than our parents did through the oral tradition alone. We__e drowning in photographs and videos, capturing every mundane moment of our birthdays, holidays, and vacations. Yet these can be no more than pleasant distraction, only scratching the surface of our real relationships.

To live in modernity--an era contemporaneous with the triumph of the news--is to be constantly reminded that, thanks to science and technology, change and improvement are continuous and relentless. This is part of the reason we must keep checking the news in the first place: we might at any moment be informed of some extraordinary development that will fundamentally alter reality. Time is an arrow following a precarious, rapid and yet tantalizingly upward trajectory.

In the imposition of a unitary and homogeneous popular culture, disseminated now throughout the world by the spread of Western technology and communications, is to be found one of the central features of modernity's distinctive way of achieving the priority of the one over the many. Homogeneity derives from the creation of an undifferentiated social or other reality...It is not therefore the priority of the many that distinguishes modernity from other cultures, but the shape the priority of the one takes in practice. Thus both the ancient and modern eras, in so far as they can be distinguished in the way often attempted, share in a tendency to elevate the one over the many: to enslave the many to the heteronomous rule of the one. The pathos of the modern condition is that, after rejecting what it rightly sees to be the oppressive forms of unity deriving from the past, it has itself succumbed to various false universals that replicate or even exacerbate the bondage from which it had hoped to free itself.

In al-Qaeda we see a terrorist grouping with, in many ways, a medieval ideology, employing today's technology to great advantage. It works in a thoroughly modern way, virtual, amorphous, franchised and unbounded by geography. It has recruited people from all over the world. It understands the power of images, both in its campaign of terror and in its recruitment and proselytising material. It skillfully exploits the instant communications and social networking of the IT age.

The place of the worst barbarism is that modern forest that makes use of us, this forest of chimneys and bayonets, machines and weapons, of strange inanimate beasts that feed on human flesh.

Individually, the experience of most people was of accelerating impotence and incomprehension. They lived in a world of superstition. They relied on voodoo - charms, fetishes, and crystal balls whose caprices they were helpless to govern, yet without which the conduct of daily life came to a standstill. Faith that the computer would switch on one more time and do as it was asked had more a religious than a rational cast. When the screen went black, the gods were angry.

In a feast of fame and talks,Scandal flashing, raising tongue and brows.In a blast of bombing and power play,Fear and death dig more revenge.In a forgotten continent,Famine and drought devour lives.In an unfortunate eye of a rebelling weather,Crashing homes, leaving many in devastation and desperation.In a country shaking with violence,Innocent victims cry for justice and peace.In a home shaking with turmoil, Humble patient, hiding voice wants to be heard.In a tick of a second,A new breathe of life beats!To belong in this world.Constantly changing, decaying or improving?In a snap of innovation:Life goes big leap!Regression somewhere unseen,But felt in a slow, long run.

Modernity: we created youth without heroism, age without wisdom, and life without grandeur