Download From Modernism to Postmodernism: An Anthology by Lawrence E. Cahoone PDF

By Lawrence E. Cahoone

This vintage anthology offers an extraordinary choice of the basic readings in modernism and postmodernism.

* locations modern debate within the context of the feedback of modernity because the 17th century.
* Chronologically and thematically prepared.
* critical and multidisciplinary source in philosophy, literature, cultural stories, social concept, and non secular studies.

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Extra resources for From Modernism to Postmodernism: An Anthology

Sample text

Not at all; of a surety I myself did exist since I persuaded myself of something [or merely because I thought of something]. But there is some deceiver or other, very powerful and very cunning, who ever employs his ingenuity in deceiving me. Then without doubt I exist also if he deceivesme, and let him deceiveme as much as he will, he can never cause me to be nothing so long as I think that I am something. So that after having reflected well and carefully examined iii Greek mathematician Archimedes (287-212 BC) boasted that with a lever long enough and the right place to stand, he could move the Earth.

To be a traditionalist or premodernist is to be faithful to one tradition, not all traditions. To respect and sample from all traditions is precisely to be modern and cosmopolitan, not traditional. Traditionalism is no more compatible with a plurality of traditions than monogamy is compatible with a plurality of sexual partners. Nevertheless, postmodernism may often exhibit similarities to premodernism, since they share the same enemy. Third, there is the question of the political implications of postmodernism.

I say this piece of wax in particular, for as to wax in general it is yet clearer. But what is this piece of wax which cannot be understood exceptingby the [understanding or] mind? It is certainly the samethat I see,touch, imagine, and finally it is the same which I have always believed it to be from the beginning. But what must particularly be observedis that its perception is neither an act of vision, nor of touch, nor of imagination, and has never been such although it may have appearedformerly to be so, but only an intuition of the mind, which may be imperfect and confused as it was formerly, or clear and distinct as it is at present, according as my attention is more or lessdirected to the elementswhich are found in it, and of which it is composed.

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