Traditionalism Vs Modernism

Modernism vs. Traditionalism: Art in Paris 1888-1889 considers questions surrounding artistic developments at the end of the nineteenth century in Paris. Students will debate principles of artistic design in the context of the revolutionary changes that began shaking the French art world in 1888-1889. Images from the 1888 Salon and the tumultuous year that followed provide some of the "texts" that form the intellectual heart of every reacting game. Styles include conservative art espoused by the Academy, as well as more avant-garde art created by artists such as Van Gogh and Gauguin. Also included are the Impressionists and American artists in Paris. Students must read paintings as texts and use them as the basis of their positions in advocating for the future of art. In addition to these visual texts, students will read art criticism from the period, which will help form the basis of their own presentations in favor of one art style over another. These discussions are complicated and enriched by secondary debates over the economics of art, the rise of independent art dealers, and the government's role as a patron of the arts. The game culminates at the 1889 World Exposition in Paris.

Against the Modern World is the first history of Traditionalism, an important yet surprisingly little-known twentieth-century anti-modern movement. Comprising a number of often secret but sometimes very influential religious groups in the West and in the Islamic world, it affected mainstream and radical politics in Europe and the development of the field of religious studies in the United States, touching the lives of many individuals. French writer Rene Guenon rejected modernity as a dark age and sought to reconstruct the Perennial Philosophy - the central truths behind all the major world religions. Guenon stressed the urgent need for the West's remaining spiritual and intellectual elite to find personal and collective salvation in the surviving vestiges of ancient religious traditions. A number of disenchanted intellectuals responded to his call. In Europe, America, and the Islamic world, Traditionalists founded institutes, Sufi brotherhoods, Masonic lodges, and secret societies. Some attempted unsuccessfully to guide Fascism and Nazism along Traditionalist lines; others later participated in political terror in Italy. Traditionalist ideas were the ideological cement for the alliance of anti-democratic forces in post-Soviet Russia, and in the Islamic world entered the debate about the relationship between Islam and modernity. Although its appeal in the West was ultimately limited, Traditionalism has wielded enormous influence in religious studies, through the work of such Traditionalists as Ananda Coomaraswamy, Huston Smith, Mircea Eliade, and Seyyed Hossein Nasr.

This book has outlined many aspects of traditionalism and modernity, although the topics here are divergent; the consistent part of it is that all of the authors mostly come from the same disciplines of Sociology and Social Anthropology. The main concern is to find out the socio-cultural changes that have occurred due to modernization and development. From that perspective, the book is very useful to understand Sociology and Social Anthropology from diversities based on traditionalism and modernity. It contains eleven articles contributed by a few renowned sociologists and social anthropologists from a number of countries around the world, focusing on diversified issues on traditionalism and modernity. The papers are written on the basis of each author’s expertise in their respective field which are compiled to make them a suitable document in the field of Sociology and Social Anthropology. The book seems to be very useful for the students seeking knowledge on traditionalism and modernity having based in Sociology and Social Anthropology. The concepts of traditionalism and modernity are very important and are related issues in Sociology and Social Anthropology that many theoretical discussions have been carried out in these areas and several theoretical paradigms have been conceptualized in this regard which have been highlighted in the book in the form of descriptive-analytic discussion.

This book is a first attempt to examine the thought of key contemporary Jewish thinkers on the meaning of tradition in the context of two models. The classic model assumes that tradition reflects lack of dynamism and reflectiveness, and the present’s unqualified submission to the past. This view, however, is an image that the modernist ethos has ascribed to the tradition so as to remove it from modern existence. In the alternative model, a living tradition emerges as open and dynamic, developing through an ongoing dialogue between present and past. The Jewish philosophers discussed in this work—Joseph B. Soloveitchik, Yeshayahu Leibowitz, David Hartman, and Eliezer Goldman—ascribe compelling canonic status to the tradition, and the analysis of their thought discloses the tension between these two models. The book carefully traces the course they have plotted along the various interpretations of tradition through their approach to Scripture and to Halakhah.

Tradition and Modernity focuses on how Christians and Muslims connect their traditions to modernity, looking especially at understandings of history, changing patterns of authority, and approaches to freedom. The volume includes a selection of relevant texts from 19th- and 20th-century thinkers, from John Henry Newman to Tariq Ramadan, accompanied by illuminating commentaries.