The Demons Of Modernity

Ingmar Bergman's films had a very broad and rich relationship with the rest of European cinema, contrary to the myth that Bergman was a peripheral figure, culturally and aesthetically isolated from the rest of Europe. This book contends that he should be put at the very center of European film history by chronologically comparing Bergman's relationship to key European directors such as Carl Theodor Dreyer, Jean-Luc Godard, Michelangelo Antonioni, and Andrei Tarkovsky, and also looks at Bergman's critical relationship to key movements in film history such as the French New Wave. In so doing, it demonstrates how Ingmar Bergman's films illustrate the demonic struggle in modernity between faith and secularity through "his intense preoccupation with the malaise of intimacy."

Bringing together the previously disparate fields of historical witchcraft, reception history, poetics, and psychoanalysis, this innovative study shows how the glamour of the historical witch, a spell that she cast, was set on a course, over a span of three hundred years from the sixteenth to the eighteenth centuries, to become a generally broadcast glamour of appearance. Something that a woman does, that is, became something that she has. The antique heroine Medea, witch and barbarian, infamous poisoner, infanticide, regicide, scourge of philanderers, and indefatigable traveller, serves as the vehicle of this development. Revived on the stage of modernity by La Péruse in the sixteenth century, Corneille in the seventeenth, and the operatic composer Cherubini in the eighteenth, her stagecraft and her witchcraft combine, author Amy Wygant argues, to stun her audience into identifying with her magic and making it their own. In contrast to previous studies which have relied upon contemporary printed sources in order to gauge audience participation in and reaction to early modern theater, Wygant argues that psychoanalytic thought about the behavior of groups can be brought to bear on the question of "what happened" when the early modern witch was staged. This cross-disciplinary study reveals the surprising early modern trajectory of our contemporary obsession with magic. Medea figures the movement of culture in history, and in the mirror of the witch on the stage, a mirror both appealing and appalling, our own cultural performances are reflected. It concludes with an analysis of Diderot's claim that the historical process itself is magical, and with the moment in Revolutionary France when the slight and fragile body of the golden-throated singer, Julie-Angélique Scio, became a Medea for modernity: not a witch or a child-murderess, but, as all the press reviews insist, a woman.

This volume in honour of Jan N. Bremmer consists of a variety of contributions offering a broad spectrum of original ideas and innovative approaches in the history of religions both past and present, thus reflecting the nature of the scholarship of Bremmer himself.

Confronting the contemporary poststructuralist debate from the perspective of cultural of cultural historiography, this book presents an historical study of race and ethnicity. Specifically, it provides an account, both theoretical and applied, of the combination of sexual, racial and ethnic underpinning and shaping the experiences of English men and women in various colonies in the nineteenth century. Although accessible for the student, the book will be received seriously by both theorists and historians.

This penetrating book re-examines `the project of modernity′. It seeks to oppose the abstract, idealized vision of modernity with an alternative `ethnographic′ understanding. The book defends an approach to modernity that situates it as embedded in particular and historical contexts. It examines cases of `popular modernism′ in the United States, Britain and colonial Malaysia, drawing out the specific cultural and religious assumptions underlying popular modernism and concludes that modernism is implicated in a diversity of forms of cultural and racial exclusion.

This rich and assured book is a major contribution to the growing Weber industry. It reveals Weber's theory of modernity in a new and unexpected light.

′Immersing himself in the whirling uncertainty of late modernity, confronting its odd deformities of essentialism and exclusion, Jock Young has produced a comprehensive account of contemporary trouble, anxiety, and transgression. If this is criminology-and it′s surely criminology of the best sort-it is a criminology able to account not just for crime and inequality, but for the cultural and the economic, for the existential and the ontological as well. Perhaps most importantly, it is a criminology designed to discover in these intersecting social dynamics real possibilities for critique, hope, and human transformation. Jock Young′s The Vertigo of Late Modernity is a work of sweeping-dare I say, dizzying-intellect and imagination.′ - Professor Jeff Ferrell, Texas Christian University, USA, and University of Kent, UK ′This is precisely what readers would expect from the author of two instant classics: a book that is bound to become the third. As is his habit, Jock Young launches a frontal attack on the ′commonsense′ of social studies and its tacit assumptions - as common as they are misleading. Futility of the ′inclusion vs exclusion′, ′contented vs insecure′, or indeed ′normal vs deviant′ oppositions in the globalised and mediatized world is exposed and the subtle yet thorough interpenetration of cultures and porosity of boundaries demonstrated beyond reasonable doubt. The newly coined analytical categories, like chaos of rewards and chaos of identity, existential vertigo, bulimic society or conservative vs liberal modes of othering are bound to become an indispensable part of social scientific vernacular - and let′s hope that they will, for the sanity and relevance of the social sciences′ sake′ - Zygmunt Bauman, Emeritus Professor of Sociology, University of Leeds ′Jock Young is one of the great figures in the history of criminology. In this book he prises open paradoxes of identity in late modernity. We experience an emphasis on individualism in an era when shallow soil forms a foundation for self-development. Young deftly analyses shifts in conditions of work and consumption and the insecurities they engender. This is a perceptive reformulation of job, family and community in late modernity′ - Professor John Braithwaite, Australian National University The Vertigo of Late Modernity is a seminal new work by Jock Young, author of the bestselling and highly influential book, The Exclusive Society. In his new work Young describes the sources of late modern vertigo as twofold: insecurities of status and of economic position. He explores the notion of an underclass and its detachment from the class structure. The book engages with the ways in which modern society attempts to explain deviant behaviour - whether it be crime, terrorism or riots - in terms of motivations and desires separate and distinct from those of the ′normal′. Young critiques the process of othering whether of a liberal or conservative variety, and develops a theory of ′vertigo′ to characterise a late modern world filled with inequality and division. He points toward a transformative politics which tackle problems of economic injustice and build and cherish a society of genuine diversity. This major new work engages with some of the most important issues facing society today. The Vertigo of Late Modernity is essential reading for academics and advanced students in the areas of criminology, sociology, cultural studies, anthropology and the social sciences more broadly.

The relationship between religion and modern culture remains a controversial issue within Christian theology. Using the concept of “cultural modernity,” Francis Ching-Wah Yip reconstructs Paul Tillich’s interpretation of modernity and shows that Tillich’s notion of theonomy served to underscore the problems of modernity and to develop a response.