'Modernization' has become the soundbite of the 1990s. What is the role of architecture within this quest for the modern? The modernism of the 1990s is very different from its precursors earlier this century. Where the pre-war Modern Movement saw itself as an instrument of social change, today's modernism is most visible in shops and restaurants; where the International Style tended towards standardization and uniformity, architects today aim for flexibility and individuality. In examining these and other contemporary issues, Modernism and Modernization in Architecture looks towards a new definition of modernism for our times.

Few concepts have come to dominate the human sciences as much as modernity, yet there is very little agreement over what the term actually means. Every aspect of contemporary human reality--modern society, modern life, modern times, modern art, modern science, modern music, the modern world--has been cited as a part of modernity's distinctive and all-embracing presence. But what is the exact nature of the reality to which the term modern refers? Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience? Harvie Ferguson proposes a new view of modernity, arguing that, although it may variously be associated with the Renaissance, the European discovery of the New World, the Reformation, the Industrial Revolution, and many other significant ruptures with primitive or premodern society, modernity fails as an idea if it only defines itself against what it replaced. Instead, he writes, modernity finds its clearest definition through an exploration of subjectivity. For the modern world there is no higher authority than experience. No longer is the human world subordinate to a divine reality beyond the capacity of its own senses. This idea finds its greatest expression in the philosophy of doubt originated by Descartes. Doubt seemed the radical starting point from which to found a wholly modern philosophy that makes the distinction between subject and object, but those who came after Descartes soon reached the limits of self-discovery and became trapped in deepening levels of despair. This despair in turn found expression in the concepts of self and other, and eventually in a dialectic of ego and world, which distinguishes and links together the most important social, cultural, and psychological aspects of modernity. Moving beyond these dualities of subject and object, mind and body, ego and world, and replacing them with the triad of body, soul, and spirit, Ferguson redraws the map of contemporary experience, finding links with the premodern world that modernity's self-founding concealed.

The history of the most hotly debated areas of literary theory, including structuralism and deconstruction.

Rewritten versions of contributions to an international conference held at the University of Antwerp in May 1992. Starting point for the conference was the vagueness of the very terms 'modernism' and 'modernity'. In the first section a group of comparatists address the theoretical and terminological problems of modernism. Practical readings of modernist writers; discussions of different modernist movements; and, the work of critics who have contributed to debates about modernism make up the second section. The third section looks at the problem of modernism from an interartistic and interdisciplinary perspective.

To demonstrate the powerful links between belief systems and political and socioeconomic variables, this book draws on the World Values Surveys, a unique database that looks at the impact of mass publics on political and social life.

Unlike the West, India presents a fascinating example of a society where the pre-modern continues to co-exist with the modern. Modernity in Indian Social Theory explores the social variance between India and the West to show how it impacted their respective trajectories of modernity. A. Raghuramaraju argues that modernity in the West involved disinheriting the pre-modern, and temporal ordering of the traditional and modern. It was ruthlessly implemented through programmes of industrialization, nationalism, and secularism. This book underscores that India did not merely the Western model of modernity or experience a temporal ordering of society. It situates this sociological complexity in the context of the debates on social theory. The author critically examines various discourses on modernity in India, including Partha Chatterjee’s account of Indian nationalism; Javeed Alam’s reading of Indian secularism; the use of the term pluralism by some Indian social scientists; and Gopal Guru’s emphasis on the lived Dalit experience. He also engages with the readings on key thinkers including Vivekananda, Aurobindo, Gandhi, and Ambedkar.