Beyond The Modern Age

The modern age has produced global crises that modernity itself seems incapable of resolving—deregulated capitalism, consumerism, economic inequality, militarization, overworked laborers, environmental destruction, insufficient health care, and many other problems. The future of our world depends on moving beyond the modern age. Bob Goudzwaard and Craig G. Bartholomew have spent decades listening to their students and reflecting on modern thought and society. In Beyond the Modern Age they explore the complexities and challenges of our time. Modernity is not one thing but many, encompassing multiple worldviews that contain both the source of our problems and the potential resources for transcending our present situation. Through an archaeological investigation and critique of four modern worldviews, Goudzwaard and Bartholomew demonstrate the need for new ways of thinking and living that overcome the relentless drive of progress. They find guidance in the work of René Girard on desire, Abraham Kuyper on pluralism and poverty, and Philip Rieff on culture and religion. These and other thinkers point the way towards a solution to the crises that confront the world today. Beyond the Modern Age is a work of grand vision and profound insight. Goudzwaard and Bartholomew do not settle for simplistic analysis and easy answers but press for nuanced engagement with the ideologies and worldviews that shape the modern age. The problems we face today require an honest, interdisciplinary, and global dialogue. Beyond the Modern Age invites us to the table and points the way forward.

An account of Henry Ford and his invention of the Model-T, the machine that defined twentieth-century America.

The textual heritage of Medieval Latin is one of the greatest reservoirs of human culture. Repertories list more than 16,000 authors from about 20 modern countries. Until now, there has been no introduction to this world in its full geographical extension. Forty contributors fill this gap by adopting a new perspective, making available to specialists (but also to the interested public) new materials and insights. The project presents an overview of Medieval (and post-medieval) Latin Literatures as a global phenomenon including both Europe and extra-European regions. It serves as an introduction to medieval Latin's complex and multi-layered culture, whose attraction has been underestimated until now. Traditional overviews mostly flatten specificities, yet in many countries medieval Latin literature is still studied with reference to the local history. Thus the first section presents 20 regional surveys, including chapters on authors and works of Latin Literature in Eastern, Central and Northern Europe, Africa, the Middle East, Asia, and the Americas. Subsequent chapters highlight shared patterns of circulation, adaptation, and exchange, and underline the appeal of medieval intermediality, as evidenced in manuscripts, maps, scientific treatises and iconotexts, and its performativity in narrations, theatre, sermons and music. The last section deals with literary “interfaces,” that is motifs or characters that exemplify the double-sided or the long-term transformations of medieval Latin mythologemes in vernacular culture, both early modern and modern, such as the legends about King Arthur, Faust, and Hamlet.

This major study develops a new account of modernity and its relation to the self. Building upon the ideas set out in The Consequences of Modernity, Giddens argues that 'high' or 'late' modernity is a post traditional order characterised by a developed institutional reflexivity. In the current period, the globalising tendencies of modern institutions are accompanied by a transformation of day-to-day social life having profound implications for personal activities. The self becomes a 'reflexive project', sustained through a revisable narrative of self identity. The reflexive project of the self, the author seeks to show, is a form of control or mastery which parallels the overall orientation of modern institutions towards 'colonising the future'. Yet it also helps promote tendencies which place that orientation radically in question - and which provide the substance of a new political agenda for late modernity. In this book Giddens concerns himself with themes he has often been accused of unduly neglecting, including especially the psychology of self and self-identity. The volumes are a decisive step in the development of his thinking, and will be essential reading for students and professionals in the areas of social and political theory, sociology, human geography and social psychology.

Although the city as a central entity did not simply disappear with the Fall of the Roman Empire, the development of urban space at least since the twelfth century played a major role in the history of medieval and early modern mentality within a social-economic and religious framework. Whereas some poets projected urban space as a new utopia, others simply reflected the new significance of the urban environment as a stage where their characters operate very successfully. As today, the premodern city was the locus where different social groups and classes got together, sometimes peacefully, sometimes in hostile terms. The historical development of the relationship between Christians and Jews, for instance, was deeply determined by the living conditions within a city. By the late Middle Ages, nobility and bourgeoisie began to intermingle within the urban space, which set the stage for dramatic and far-reaching changes in the social and economic make-up of society. Legal-historical aspects also find as much consideration as practical questions concerning water supply and sewer systems. Moreover, the early modern city within the Ottoman and Middle Eastern world likewise finds consideration. Finally, as some contributors observe, the urban space provided considerable opportunities for women to carve out a niche for themselves in economic terms.

Abraham Kuyper was, by any standard, one of the most extraordinary figures in modern Christian history. He was a Dutch Reformed minister, a gifted theologian, a prolific journalist, the leader of a political party, the cofounder of the Free University of Amsterdam (where he was professor of theology), a member of the Dutch Parliament, and eventually prime minister of the Netherlands. Kuyper's remarkable legacy lives on today in the tradition of Dutch Calvinism that he developed. As his writings become more widely available, this tradition continues to find new adherents attracted by his comprehensive vision of Christian faith. But what defines the Kuyperian tradition? Renowned South African theologian and philosopher Craig Bartholomew has written the first systematic introduction to this tradition. Drawing on Kuyper's entire corpus, Bartholomew has identified the key themes and ideas that define this tradition, including worldview, sphere sovereignty, creation and redemption, the public square, and mission. He also goes beyond Kuyper to show how later thinkers developed these ideas. They include, among others, Herman Bavinck, J. H. Bavinck, Gerrit C. Berkouwer, and Herman Dooyeweerd. Widely known but little read, Kuyper is now receiving the global recognition that his fertile and influential thought deserves. Contours of the Kuyperian Tradition is an indispensable guide to one of the most significant schools of thought in the modern age.

This book analyzes Ohira's ideology, philosophy, and actions as a politician and a minister, based on primary sources from Japan and the USA, and makes a significant contribution to the field of Japanese political and diplomatic history. This book is the first critical biography to chart Masayoshi Ohira’s life and work, with a focus on his political philosophy, and how he sought to create a new order in the Asia-Pacific region, framing a plan for solidarity across the Pacific Rim. If a statesman is a politician who has made diplomacy their life's work, then Ohira can be regarded as the first Japanese statesman of the modern era. While this ambition remained unfulfilled, Ohira's involvement in foreign policy was long and intensive—and highly influential—on the region. One of only two postwar prime ministers to have served as foreign minister for two terms, he attempted to balance the pursuit of a new order in the Pacific Rim with Asian diplomacy and focused on cooperation with the USA without becoming overly reliant on it. With the new availability of original documents decades after his death, this book has become possible, enabling the author to systematically follow and record Ohira's diplomatic vision. Combining history, political philosophy, political science, and international relations, this book is of appeal to history scholars and students of Japan, as well as of the foreign relations of countries such as the USA, China, and Korea.

Although it is fashionable among modernists to claim that globalism emerged only since ca. 1800, the opposite can well be documented through careful comparative and transdisciplinary studies, as this volume demonstrates, offering a wide range of innovative perspectives on often neglected literary, philosophical, historical, or medical documents. Texts, images, ideas, knowledge, and objects migrated throughout the world already in the pre-modern world, even if the quantitative level compared to the modern world might have been different. In fact, by means of translations and trade, for instance, global connections were established and maintained over the centuries. Archetypal motifs developed in many literatures indicate how much pre-modern people actually shared. But we also discover hard-core facts of global economic exchange, import of exotic medicine, and, on another level, intensive intellectual debates on religious issues. Literary evidence serves best to expose the extent to which contacts with people in foreign countries were imaginable, often desirable, and at times feared, of course. The pre-modern world was much more on the move and reached out to distant lands out of curiosity, economic interests, and political and military concerns. Diplomats crisscrossed the continents, and artists, poets, and craftsmen traveled widely. We can identify, for instance, both the Vikings and the Arabs as global players long before the rise of modern globalism, so this volume promises to rewrite many of our traditional notions about pre-modern worldviews, economic conditions, and the literary sharing on a global level, as perhaps best expressed by the genre of the fable.