Sentences with phrase «powers of modernity»

Blood and sacrifice were recurring themes, along with affirmation of the purity of nature, which needs to be guarded, and the vitality of life, which needs to be affirmed against the enervating, «cosmopolitan» powers of modernity.

Perhaps the central irony is that already mentioned: the groups that were expected then to lose to the powers of modernity look today like winners.

Private conscience or individually great persons are insufficient to counteract the social injustices intensified by the technological and bureaucratic power of modernity (SMW 255, CPST 234 - 59).

Not exact matches

In the great essay («The Storyteller») from which this quotation is taken, Benjamin explains how the various forces of technological modernity have gradually reduced the power and value of experience — have made personal experience less «communicable.»

The fact of the matter is that modernity has dissolved a great deal of the power of tradition, even as it sometimes deviates and innovates.

For indeed Christianity was complicit in the death of antiquity and in the birth of modernity, not because it was an accomplice of the latter, but because it alone, in the history of the West, was a rejection of and alternative to nihilism's despair, violence, and idolatry of power; as such, Christianity shattered the imposing and enchanting façade behind which nihilism once hid, and thereby, inadvertently, called it forth into the open.

Surveying the desert of modernity, we would be, I think, morally derelict not to acknowledge that Nietzsche was right in holding Christianity responsible for the catastrophe around us (even if he misunderstood why); we should confess that the failure of Christian culture to live up to its victory over the old gods has allowed the dark power that once hid behind them to step forward in propria persona.

But it is right to criticize the spirit of modernity for its exaggerated individualism which made the individual a law unto itself and deny any moral or spiritual responsibility to the social totality and destroying even the traditional egalitarian community - values to further the power and interests of the individual in isolation.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

This is her answer to the flipside of Nietzchean relativism, the Will to Power, as well as to the doomed efforts of Arnold and Leavis to mend modernity with art religion or Milton and Tolstoy's conflation of state and religious eschatology.

However, today those hostile to modernity have argued that Western power leads only to the mastery of some men over others.

Since, however, his interpretation set God's power, and will in the very center of history, and since he saw secular empires as stumbling inexorably through sin, rather than as representing progressive steps toward modernity, he was regarded until the mid-20th century as too archaic to be of help.

My frank goal has been to help free persons from feeling intimidated by modernity, which while it often seems awesome is rapidly losing its moral power, and to grasp the emerging vision of a postmodern classical Christianity.9

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

But if we are to find a religious system which can not be outdated or outgrown, from which the acids of modernity can only remove accretions and encrustations, a religion which properly practiced produces the highest forms of human behavior, and offers both supernatural pattern and spiritual power beyond human endeavor, then I believe we shall have to take a fresh look at Christianity.

I long for a society in which modernity would have its full place, without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words» father, mother, spouse, parents» retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs or a pawns in a power struggle.

Modernity has awakened them to their rights of participation in the structures of power, but the modern technological developments and commercialism have increased the power of their traditional oppressors by alienating land, forests, water sources and femininity from them for exploiting them for purposes of profit and have destroyed their livelihood and pattern of life.

Modernity, for Heidegger, is simply the time of realized nihilism, the age in which the will to power has become the ground of all our values; as a consequence it is all but impossible for humanity to dwell in the world as anything other than its master.

The G63 and its lesser - powered sibling, the G550, have neither the room nor the utility nor the efficiency nor the refinement nor the modernity of their GL - class siblings, but they have several things that the GL - class doesn't have, including character, provenance, and three locking differentials.

The overall impression is one of modernity and power, which is achieved by visually shearing away surface area to create a more angular form.

Her books include Realism (1971), Women, Art, and Power, and Other Essays (1988), The Politics of Vision (1991), The Body in Pieces: The Fragment as a Metaphor of Modernity (2001), and Bathers, Bodies, Beauty (2006).

Invariably, these works have also served as illustrations of the power of abstract art to take on both urgent themes and modernity's constant need for artistic innovation.

The exhibition, Helena Rubinstein: Beauty is Power, takes its subtitle from one of her memorable slogans, and focuses on the link she forged between beauty, fine art and interior decoration, which has become the essence of modernity.

Working from the dual vantage points of South Africa and Europe, the project considers plants as both witnesses and actors in history, and as dynamic agents — linking nature and humans, rural and cosmopolitan medicine, tradition and modernity — across different geographies, histories and systems of knowledge, with a variety of curative, spiritual and economic powers.

Her research interests include the histories and theories of modernity, housing, domesticity and the metropolis, politics of power and post-colonialism, utopias, as well as artefacts and their cultural representations.

His works allude to iconic works from the history of modernity, while addressing questions ranging from the jolts of contemporary society and the fall of utopias to the impact of new technologies on our visual culture, by way of the fetishization of cartoons and the relationship of civil society to different forms of power.

But her most celebrated essay is only one of her many contributions to art history: her books include Realism (1971), Woman as Sex Object: Studies in Erotic Art, 1730 — 1970 (1972); Women, Art, and Power, and Other Essays (1988), The Politics of Vision (1989), The Body in Pieces: The Fragment as a Metaphor of Modernity (1994), and Bathers, Bodies, Beauty (2006); Misère, her book about the representation of misery in the second half of the 19th century in France and England is due out next year.

Omer Fast's new exhibition at the Chinatown branch of James Cohan Gallery, August, revels in the power of the Western imagination to utilize non-white cultures as a way to role play and «time travel» into playgrounds for voyeuristic pleasure - seeking that reinforce Western modernity's sense of superiority.