“Authenticity” has begun to rival “development” as a key to understanding the political aspirations of the Islamic world. Almost everywhere modernity has laid waste to tradition, those habits and practices deemed to be timeless and true. Imperialism carried European notions of progress into Muslim-dominated parts of the globe, and subsequently Muslims themselves espoused Western practices, techniques, and philosophies. Regimes calling themselves liberal, socialist, and Arab nationalist all embraced modernity as their principal objective. Most of these regimes failed to create the promised better lives their citizens desired. Moreover, ordinary Muslims felt despair as modernity ripped apart families, exposed youngsters to the materialism and hedonism of Western entertainments, heightened social expectations, and undermined religious belief. Even though tradition has proved itself incapable of staving off modernity, the promises and premises of modern development literature have been called into question. Where is the truth around which Muslims can rally? Does modernity require a rejection of tradition? Does the embrace of Islamic ideas necessitate turning away from modernity? Robert D. Lee explores these compelling questions by presenting four contemporary Muslim writers—Muhammad Iqbal, Sayyid Qutb, ‘Ali Shari’ati, and Mohammed Arkoun—all of whom have refused to bow to such a dichotomy of modernity and tradition. This study examines their efforts, deeply influenced by European thinking, to find a truth beyond tradition and modernity—an “authentic” understanding of Islam upon which Muslims can build a future. All four thinkers believe such an authentic understanding can serve as the foundation for a new politics. Lee argues, however, that each of these versions of authenticity suffers shortcomings and falters in its efforts to move from the particularity of culture onto a grander scale of political organization appropriate for the modern world.

"This text examines the efforts of four Muslim writers and thinkers of the 20th century - Muhammad Iqbal, Sayyid Qutb, Ali Shariati, and Mohammed Arkounto - to overcome the apparent dichotomy of tradition and modernity in fashioning a new political and cultural truth. Robert D. Lee illuminates the European-influenced work of these thinkers to demonstrate both the appeal of authenticity as a rallying cry and the difficulty of building a new politics on such an idea. Authenticity has begun to rival development as a key to understanding the political aspirations of the Islamic world. Almost everywhere modernity has laid waste to tradition, those habits and practices deemed to be timeless and true. Imperialism carried European notions of progress into Muslim-dominated parts of the globe, and subsequently Muslims themselves espoused Western practices, techniques and philosophies. Regimes calling themselves liberal, socialist, and Arab nationalist all embraced modernity as their principal objective. Most of these regimes failed to create the promised better lives their citizens desired. Moreover, ordinary Muslims felt despair as modernity ripped apart families, exposed youngsters to the materialism and hedonism of Western entertainments, heightened social expectations, and undermined religious belief. Even though tradition has proved itself incapable of staving off modernity, the promises and premises of modern development literature have been called into question. All four thinkers discussed believe such an authentic understanding can serve as the foundation for a new politics. Lee reveals, however, that each of these writers version of authenticity suffers shortcomings and falters in its efforts to move from the particularity of culture onto a grander scale of political organization appropriate for the modern world."--Provided by publisher.

In Overcoming Modernity, which contains the last writings from Yuasa, the prominent Japanese scholar reconsiders the modern Western paradigm of thinking and in its place proposes a more holistic worldview. A wide range of topics are examined, including the relationships between language, being, psychology, and logic; Jung's concept of synchronicity; the Yijing (Book of Changes); paranormal phenomena; physics and metaphysics; mind and body; and teleology. Through these explorations, engaging a wide range of Western and East Asian thought, Yuasa offers an alternative to the scientific worldview inherited from the seventeenth and eighteenth centuries. This new paradigm involves the integration of space-and-time and mind-and-body, thematics brought together through what Yuasa calls "image-thinking," a mode of thinking that incorporates image-experience.

In the summer of 1942 Japan's leading cultural authorities gathered in Tokyo to discuss the massive cultural, technological, and intellectual changes that had transformed Japan since the Meiji period. They feared that without a sufficient understanding of these developments, the Japanese people would lose their identity to the reckless and rapid process of modernization. The participants of this symposium hoped to settle the question of Japanese cultural identity at a time when their country was already at war with England and the United States. They presented papers and held roundtable discussions analyzing the effects of modernity from the diverse perspectives of literature, history, theology, film, music, philosophy, and science. Taken together, their work represents a complex portrait of intellectual discourse in wartime Japan, marked not only by a turn toward fascism but also by a profound sense of cultural crisis and anxiety. Overcoming Modernity is the first English translation of the symposium proceedings. Originally published in 1942, this material remains one of the most valuable documents of wartime Japanese intellectual history. Richard F. Calichman reproduces the entire proceedings and includes a critical introduction that provides thorough background of the symposium and its reception among postwar Japanese thinkers and critics. The aim of this conference was to go beyond facile and unreflective discussions concerning Japan's new spiritual order and examine more substantially the phenomenon of Japanese modernization and westernization. This does not mean, however, that a consensus was reached among the symposium's participants. Their tense debate reflects the problematic efforts within Japan, if not throughout the rest of the world at the time, to resolve the troubling issues of modernity.

In Theory of Religious Cycles: Tradition, Modernity and the Bahá’í Faith Mikhail Sergeev offers a new interpretation of the Soviet period of Russian history as a phase within the religious evolution of humankind by developing a theory of religious cycles, which he applies to modernity and to all the major world faiths of Judaism, Buddhism, Christianity, and Islam. Sergeev argues that in the course of its evolution religion passes through six common phases—formative, orthodox, classical, reformist, critical, and post-critical. Modernity, which was started by the European Enlightenment, represents the critical phase of Christianity, a systemic crisis that could be overcome with the appearance of new religious movements such as the Bahá’í Faith, which offers a spiritual extension of the modern worldview.

In the decades between the two World Wars, Japan made a dramatic entry into the modern age, expanding its capital industries and urbanizing so quickly as to rival many long-standing Western industrial societies. How the Japanese made sense of the sudden transformation and the subsequent rise of mass culture is the focus of Harry Harootunian's fascinating inquiry into the problems of modernity. Here he examines the work of a generation of Japanese intellectuals who, like their European counterparts, saw modernity as a spectacle of ceaseless change that uprooted the dominant historical culture from its fixed values and substituted a culture based on fantasy and desire. Harootunian not only explains why the Japanese valued philosophical understandings of these events, often over sociological or empirical explanations, but also locates Japan's experience of modernity within a larger global process marked by both modernism and fascism. What caught the attention of Japanese thinkers was how the production of desire actually threatened historical culture. These intellectuals sought to "overcome" the materialism and consumerism associated with the West, particularly the United States. They proposed versions of a modernity rooted in cultural authenticity and aimed at infusing meaning into everyday life, whether through art, memory, or community. Harootunian traces these ideas in the works of Yanagita Kunio, Tosaka Jun, Gonda Yasunosuke, and Kon Wajiro, among others, and relates their arguments to those of such European writers as George Simmel, Siegfried Kracauer, Walter Benjamin, and Georges Bataille. Harootunian shows that Japanese and European intellectuals shared many of the same concerns, and also stresses that neither Japan's involvement with fascism nor its late entry into the capitalist, industrial scene should cause historians to view its experience of modernity as an oddity. The author argues that strains of fascism ran throughout most every country in Europe and in many ways resulted from modernizing trends in general. This book, written by a leading scholar of modern Japan, amounts to a major reinterpretation of the nature of Japan's modernity.

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.