PPT-Enlightenment and modernity

Dr Stuart Middleton October 2018 How the enlightenment made the modern world The counterenlightenment and the making of the modern world Questionable legacies of the enlightenment. Lecture 2. Religious Responses to Modernity. Current . IoE. Survey – published in an 2015 (9000 . espondents. ). 25% of Britons think religion is a force for good in society (some believers included in this category. Text pages 518-525. World History Standard 13- Examine the intellectual, political, social, and economic factors that changed the world view of Europeans. . b. Identify the major ideas of the Enlightenment from the writings of Locke, Voltaire, and Rousseau and their relationship to politics & society. . by Caroline Evans. Ch. . 4 Phantasmagoria . Fashion History and Culture . Thursday 4 . October . 2012. The . Dream Worlds . Continue . Evans uses McQueen’s A/W 1999-2000 Runway show using mannequins to evoke Zola’s . Lecture 2. Religious Responses to Modernity. Religious Responses to Modernity.  .  . 1 Religious . ferment since the Enlightenment; some . examples.  .  . 2 Religious . resistance to modernity (Fundamentalism). Modernism and the Avantgarde. The crisis of modernity 1. Dissatisfaction with reason. Reason: instrument of freedom → instrument of oppression, policing, terror. . Inhumanity of science and technology (Frankenstein, mad scientist, factory as dystopia, production line, machine, WW1) . Prof Mark Knights. Key questions. Why is it important for modernists to understand the Enlightenment? . What was its legacy and why is that legacy a controversial one? . Isms. : liberalism, socialism, . [5]. RUC, SPRING 2017. PART ONE . MICHEL FOUCAULT. : . WHAT IS ENLIGHTENMENT? . 1 . Today . when a periodical asks its readers a question, it does so in order to collect opinions on some subject about which everyone has an opinion already; there is not much likelihood of learning anything new. In the eighteenth century, editors preferred to question the public on problems that did not yet have solutions. I don't know whether or not that practice was more effective; it was unquestionably more entertaining. . Part 1. Enlightenment. Can Christians accept the Enlightenment, steeped as it was in Deism and denial of Christian tenants? . Should . we use our minds at all if we are fallen creatures incapable of achieving salvation at all? . Enlightenment Thinkers Enlightenment Thinker . List his/her country and areas of interest underneath the name. Summarize… . 1. …each person’s philosophy/beliefs . 2. …how this philosopher influenced the creation of America and its government . EQ: Why are current day Pop Stars most likely not members of The Illuminati?. Bellringer. # . 3/11/14. When you see these people what are the first five words that come to your mind?. Better Yet……. Enlightenment and modernity Dr. Stuart Middleton October 2019 How enlightenment ‘made the modern world’ Opposition to enlightenment and the making of the modern world Questionable legacies of enlightenment Religious Responses to Modernity. Current IoE Survey – published in an 2015 (9000 . respondents. ). 25% of Britons think religion is a force for good in society (some believers included in this . category). At this stalled and disillusioned juncture in postcolonial history—when many anticolonial utopias have withered into a morass of exhaustion, corruption, and authoritarianism—David Scott argues the need to reconceptualize the past in order to reimagine a more usable future. He describes how, prior to independence, anticolonialists narrated the transition from colonialism to postcolonialism as romance—as a story of overcoming and vindication, of salvation and redemption. Scott contends that postcolonial scholarship assumes the same trajectory, and that this imposes conceptual limitations. He suggests that tragedy may be a more useful narrative frame than romance. In tragedy, the future does not appear as an uninterrupted movement forward, but instead as a slow and sometimes reversible series of ups and downs.Scott explores the political and epistemological implications of how the past is conceived in relation to the present and future through a reconsideration of C. L. R. James’s masterpiece of anticolonial history, The Black Jacobins, first published in 1938. In that book, James told the story of Toussaint L’Ouverture and the making of the Haitian Revolution as one of romantic vindication. In the second edition, published in the United States in 1963, James inserted new material suggesting that that story might usefully be told as tragedy. Scott uses James’s recasting of The Black Jacobins to compare the relative yields of romance and tragedy. In an epilogue, he juxtaposes James’s thinking about tragedy, history, and revolution with Hannah Arendt’s in On Revolution. He contrasts their uses of tragedy as a means of situating the past in relation to the present in order to derive a politics for a possible future. It is another . intellectual movement in the later part of the twentieth century.. It marks a point of . distinct departure from the modernist project both in terms of their intellectual foundation and institutional set-up. .