Modernity And Progress

The idea of progress guided human expectations and actions for over two centuries. From the Enlightenment onwards, it was widely believed that the condition of humankind could be radically improved. History had embarked on an unstoppable forward trajectory, realizing the promise of freedom and reason. The scientific revolution, the industrial revolution, and the French Revolution, in some views also the socialist revolution, were milestones on this march of progress. But since the late twentieth century the idea of progress has largely disappeared from public debate. Sometimes it has been explicitly declared dead. The wide horizon of future possibilities has closed. The best we can hope for, some say, is to avoid regress. What happened to progress? Why did we stop believing in it, if indeed we did? This book offers answers to these questions. It reviews both the conceptual history of progress and the social and political experiences with progress over the past two centuries, and it comes to a surprising conclusion: The idea of progress was misconceived from its beginnings, and the failure of progress in practice was a result of this flawed conception. The experiences of the past half century, in turn, has allowed us to rethink progress in a more adequate way. Rather than the end of progress, they may herald the beginning of a new, reconstructed idea of progress.

A provocative critique of Western progress from a scientific perspective

Winner of the Fernando Coronil Prize for best book about Venezuela, awarded by the Venezuelan Studies Section of LASA. In cultural history, the 1950s in Venezuela are commonly celebrated as a golden age of modernity, realized by a booming oil economy, dazzling modernist architecture, and nationwide modernization projects. But this is only half the story. In this path-breaking study, Lisa Blackmore reframes the concept of modernity as a complex cultural formation in which modern aesthetics became deeply entangled with authoritarian politics. Drawing on extensive archival research and presenting a wealth of previously unpublished visual materials, Blackmore revisits the decade-long dictatorship to unearth the spectacles of progress that offset repression and censorship. Analyses of a wide range of case studies—from housing projects to agricultural colonies, urban monuments to official exhibitions, and carnival processions to consumer culture—reveal the manifold apparatuses that mythologized visionary leadership, advocated technocratic development, and presented military rule as the only route to progress. Offering a sharp corrective to depoliticized accounts of the period, Spectacular Modernity instead exposes how Venezuelans were promised a radically transformed landscape in exchange for their democratic freedoms.

Modernity is back on sociology's agenda. From the beginnings of sociology as an academic discipline, questions surrounding the meaning and consequences of modernity have fascinated generations of sociologists. The initial interest in the concept was inspired by a sense of a deep rupture (and crisis) afflicting European society, a sense that society was approaching something fundamentally different from the past, an entirely new form of societal organization that bore little resemblance to anything known before. Where exactly this transformation was headed was by no means clear, but around the 18th century a growing number of European intellectuals and scholars realized that the changes that had been in the making since the late 15th century were irreversible and could not be contained in any particular region or confined to particular sectors of society, but would ultimately transform all spheres of life. Like other thinkers, sociologists observed this transformation with awe, and their attitude towards it has always been ambivalent. The 20th century, during which modernity gradually began to break through globally, was also a century during which many sociologists became increasingly disillusioned with the promises of "the modern project". But with the exhaustion of the energies of "postmodernism", the intellectual movement that wanted to bury modernity, the interest in modernity began to resurface again; not least because it became increasingly clear that the world is far from approaching a societal condition pointing systematically beyond modernity. Instead, we are witnessing an intensification of modernization processes around the world. But what is modernity, anyway? The aim of the present volume is to contribute to the ongoing discussion about the meaning of modernity and about the significance of modernization processes in non-Western societies. As befits a subject matter as controversial and complex at this one, the book's chapters offer no conclusive answers to the questions they raise and address. The debate about modernity must and will continue, and one hopes that it will be conducted in an atmosphere of mutual respect despite sometimes fierce disagreement between the participants. For only if we listen to each other can we make genuine intellectual progress.

The Intellectual Origins of Modernity explores the long and winding road of modernity from Rousseau to Foucault and its roots, which are not to be found in a desire for enlightenment or in the idea of progress but in the Promethean passion of Western humankind. Modernity is the Promethean passion, the passion of humans to be their own master, to use their insight to make a world different from the one that they found, and to liberate themselves from their immemorial chains. This passion created the political ideologies of the nineteenth century and made its imprint on the totalitarian regimes that arose in their wake in the twentieth. Underlying the Promethean passion there was modernity—humankind's project of self-creation—and enlightenment, the existence of a constant tension between the actual and the desirable, between reality and the ideal. Beneath the weariness, the exhaustion and the skepticism of post-modernist criticism is a refusal to take Promethean horizons into account. This book attests the importance of reason, which remains a powerful critical weapon of humankind against the idols that have come out of modernity: totalitarianism, fundamentalism, the golem of technology, genetic engineering and a boundless will to power. Without it, the new Prometheus is liable to return the fire to the gods.

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.

An urgent and passionate plea for a new and ecologically sustainable vision of the good life. The reality of runaway climate change is inextricably linked with the mass consumerist, capitalist society in which we live. And the cult of endless growth, and endless consumption of cheap disposable commodities isn't only destroying the world, it is damaging ourselves and our way of being. How do we stop the impending catastrophe, and how can we create a movement capable of confronting it head-on? In Post-Growth Living, philosopher Kate Soper offers an urgent plea for a new vision of the good life, one that is capable of delinking prosperity from endless growth. Instead, she calls for a renewed emphasis on the joys of being, one that is capable of collective happiness not in consumption but by creating a future that allows not only for more free time, and less conventional and more creative ways of using it, but also for more fulfilling ways of working and existing. This is an urgent and necessary intervention into debates on climate change.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1997. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived