Modernity is a term of art used in the humanities and social sciences to designate both a historical period (the modern era ), as well as the ensemble of particular socio-cultural norms , attitudes and practices that arose in post- medieval Europe and have developed since, in various ways and at various times, around the world. While it includes a wide range of interrelated historical processes and cultural phenomena (from fashion to modern warfare ), it can also refer to the subjective or existential experience of the conditions they produce, and their ongoing impact on human culture, institutions, and politics (, 15–36).
As a historical category, modernity refers to a period marked by a questioning or rejection of tradition ; the prioritization of individualism , freedom and formal equality ; faith in inevitable social, scientific and technological progress and human perfectibility; rationalization and professionalization ; a movement from feudalism (or agrarianism ) toward capitalism and the market economy; industrialization , urbanization and secularization ; the development of the nation-state and its constituent institutions (e.g. representative democracy , public education , modern bureaucracy ) and forms of surveillance (, 170–77). Some writers have suggested there is more than one possible modernity, given the unsettled nature of the term and of history itself.
Charles Baudelaire is credited with coining the term "modernity" ( modernité ) in his 1864 essay "The Painter of Modern Life," to designate the fleeting, ephemeral experience of life in an urban metropolis, and the responsibility art has to capture that experience. In this sense, it refers to a particular relationship to time, one characterized by intense historical discontinuity or rupture, openness to the novelty of the future, and a heightened sensitivity to what is unique about the present (, 32–59).
As an analytical concept and normative ideal, modernity is closely linked to the ethos of philosophical and aesthetic modernism ; political and intellectual currents that intersect with the Enlightenment ; and subsequent developments as diverse as Marxism , existentialism , modern art and the formal establishment of social science . It also encompasses the social relations associated with the rise of capitalism, and shifts in attitudes associated with secularisation and post-industrial life (, 15–36).
The term "modern" (Latin modernus from modo , "just now") dates from the 5th century, originally distinguishing the Christian era from the Pagan era. In the 6th century AD, Cassiodorus appears to have been the first writer to use "modern" ( modernus ) regularly to refer to his own age (, 235 n9). However, the word entered general usage only in the 17th-century quarrel of the Ancients and the Moderns —debating: "Is Modern culture superior to Classical (Græco–Roman) culture?"—a literary and artistic quarrel within the Académie française in the early 1690s.
In these usages, "modernity" denoted the renunciation of the recent past, favouring a new beginning, and a re-interpretation of historical origin. The distinction between "modernity" and "modern" did not arise until the 19th century ().
Modernity has been associated with cultural and intellectual movements of 1436–1789 and extending to the 1970s or later (, 3–5).
According to Marshall , 16–17), modernity is periodized into three conventional phases (dubbed "Early," "Classical," and "Late," respectively, by Peter , 25)):
- Early modernity : 1500–1789 (or 1453–1789 in traditional historiography)
- Classical modernity: 1789–1900 (corresponding to the long 19th century (1789–1914) in Hobsbawm 's scheme)
- Late modernity: 1900–1989
In the second phase Berman draws upon the growth of modern technologies such as the newspaper, telegraph and other forms of mass media. There was a great shift into modernization in the name of industrial capitalism. Finally in the third phase, modernist arts and individual creativity marked the beginning of a new modernist age as it combats oppressive politics, economics as well as other social forces including mass media (, 30).
Some authors, such as Lyotard and Baudrillard , believe that modernity ended in the mid- or late 20th century and thus have defined a period subsequent to modernity, namely Postmodernity (1930s/1950s/1990s–present). Other theorists, however, regard the period from the late 20th century to the present as merely another phase of modernity; Zygmunt calls this phase "Liquid" modernity , labels it "High" modernity (see High modernism ).
Politically, modernity's earliest phase starts with Niccolò Machiavelli 's works which openly rejected the medieval and Aristotelian style of analyzing politics by comparison with ideas about how things should be, in favour of realistic analysis of how things really are. He also proposed that an aim of politics is to control one's own chance or fortune, and that relying upon providence actually leads to evil. Machiavelli argued, for example, that violent divisions within political communities are unavoidable, but can also be a source of strength which law-makers and leaders should account for and even encourage in some ways ().
Machiavelli's recommendations were sometimes influential upon kings and princes, but eventually came to be seen as favoring free republics over monarchies (, 1). Machiavelli in turn influenced Francis Bacon (, chapt. 4), Marchamont Needham (, chapt. 1), James Harrington (, chapt. 1), John Milton (, chapt. 11), David Hume (, chapt. 4), and many others ().
Important modern political doctrines which stem from the new Machiavellian realism include Mandeville 's influential proposal that " Private Vices by the dextrous Management of a skilful Politician may be turned into Publick Benefits " (the last sentence of his Fable of the Bees ), and also the doctrine of a constitutional " separation of powers " in government, first clearly proposed by Montesquieu . Both these principles are enshrined within the constitutions of most modern democracies . It has been observed that while Machiavelli's realism saw a value to war and political violence, his lasting influence has been "tamed" so that useful conflict was deliberately converted as much as possible to formalized political struggles and the economic "conflict" encouraged between free, private enterprises (, chapt. 5; ).
Starting with Thomas Hobbes , attempts were made to use the methods of the new modern physical sciences, as proposed by Bacon and Descartes , applied to humanity and politics (). Notable attempts to improve upon the methodological approach of Hobbes include those of John Locke (), Spinoza (), Giambattista , xli), and , part 1). David Hume made what he considered to be the first proper attempt at trying to apply Bacon's scientific method to political subjects (, intro. ), rejecting some aspects of the approach of Hobbes.
Modernist republicanism openly influenced the foundation of republics during the Dutch Revolt (1568–1609) (, chapt. 10,12), English Civil War (1642–1651) (, chapt. 1), American Revolution (1775–1783) (, chapt. 6–11), the French Revolution (1789–1799), and the Haitian revolution (1791-1804). (, chapt. 8).
A second phase of modernist political thinking begins with Rousseau, who questioned the natural rationality and sociality of humanity and proposed that human nature was much more malleable than had been previously thought. By this logic, what makes a good political system or a good man is completely dependent upon the chance path a whole people has taken over history. This thought influenced the political (and aesthetic) thinking of Immanuel Kant , Edmund Burke and others and led to a critical review of modernist politics. On the conservative side, Burke argued that this understanding encouraged caution and avoidance of radical change. However more ambitious movements also developed from this insight into human culture , initially Romanticism and Historicism , and eventually both the Communism of Karl Marx , and the modern forms of nationalism inspired by the French Revolution , including, in one extreme, the German Nazi movement (, chapt. 4).
On the other hand, the notion modernity has been contested also due to its Euro-centric underpinnings. This is further aggravated by the re-emergence of non-Western powers. Yet, the contestations about modernity are also linked with our notions of democracy, social discipline, and development (, 96).
In sociology , a discipline that arose in direct response to the social problems of "modernity" (, 325), the term most generally refers to the social conditions, processes, and discourses consequent to the Age of Enlightenment . In the most basic terms, Anthony Giddens describes modernity as
...a shorthand term for modern society, or industrial civilization. Portrayed in more detail, it is associated with (1) a certain set of attitudes towards the world, the idea of the world as open to transformation, by human intervention; (2) a complex of economic institutions, especially industrial production and a market economy; (3) a certain range of political institutions, including the nation-state and mass democracy. Largely as a result of these characteristics, modernity is vastly more dynamic than any previous type of social order. It is a society—more technically, a complex of institutions —which, unlike any preceding culture, lives in the future, rather than the past (, 94).
Other writers have criticized such definitions as just being a listing of factors. They argue that modernity, contingently understood as marked by an ontological formation in dominance, needs to be defined much more fundamentally in terms of different ways of being.
The modern is thus defined by the way in which prior valences of social life ... are reconstituted through a constructivist reframing of social practices in relation to basic categories of existence common to all humans: time, space, embodiment, performance and knowledge. The word 'reconstituted' here explicitly does not mean replaced. (, 51–52)
This means that modernity overlays earlier formations of traditional and customary life without necessarily replacing them.
Cultural and philosophical
The era of modernity is characterised socially by industrialisation and the division of labour and philosophically by "the loss of certainty, and the realization that certainty can never be established, once and for all" (). With new social and philosophical conditions arose fundamental new challenges. Various 19th-century intellectuals, from Auguste Comte to Karl Marx to Sigmund Freud , attempted to offer scientific and/or political ideologies in the wake of secularisation. Modernity may be described as the "age of ideology." (, 2006).
For Marx, what was the basis of modernity was the emergence of capitalism and the revolutionary bourgeoisie, which led to an unprecedented expansion of productive forces and to the creation of the world market. Durkheim tackled modernity from a different angle by following the ideas of Saint-Simon about the industrial system. Although the starting point is the same as Marx, feudal society, Durkheim emphasizes far less the rising of the bourgeoisie as a new revolutionary class and very seldom refers to capitalism as the new mode of production implemented by it. The fundamental impulse to modernity is rather industrialism accompanied by the new scientific forces. In the work of Max Weber , modernity is closely associated with the processes of rationalization and disenchantment of the world. (, 13)
Critical theorists such as Theodor Adorno and Zygmunt Bauman propose that modernity or industrialization represents a departure from the central tenets of the Enlightenment and towards nefarious processes of alienation , such as commodity fetishism and the Holocaust (,; ). Contemporary sociological critical theory presents the concept of " rationalization " in even more negative terms than those Weber originally defined. Processes of rationalization—as progress for the sake of progress—may in many cases have what critical theory says is a negative and dehumanising effect on modern society. (,; )
Enlightenment, understood in the widest sense as the advance of thought, has always aimed at liberating human beings from fear and installing them as masters. Yet the wholly enlightened earth radiates under the sign of disaster triumphant. (, 210)
What prompts so many commentators to speak of the 'end of history', of post-modernity, 'second modernity' and 'surmodernity', or otherwise to articulate the intuition of a radical change in the arrangement of human cohabitation and in social conditions under which life-politics is nowadays conducted, is the fact that the long effort to accelerate the speed of movement has presently reached its 'natural limit'. Power can move with the speed of the electronic signal - and so the time required for the movement of its essential ingredients has been reduced to instantaneity. For all practical purposes, power has become truly exterritorial, no longer bound, or even slowed down, by the resistance of space (the advent of cellular telephones may well serve as a symbolic 'last blow' delivered to the dependency on space: even the access to a telephone market is unnecessary for a command to be given and seen through to its effect. (, 10)
Consequent to debate about economic globalization , the comparative analysis of civilisations, and the post-colonial perspective of "alternative modernities," Shmuel Eisenstadt introduced the concept of "multiple modernities" (; see also ). Modernity as a "plural condition" is the central concept of this sociologic approach and perspective, which broadens the definition of "modernity" from exclusively denoting Western European culture to a culturally relativistic definition, thereby: "Modernity is not Westernization, and its key processes and dynamics can be found in all societies" ().
Modernity, or the Modern Age, is typically defined as a post- traditional , and post- medieval historical period (, 66–67, ). Central to modernity is emancipation from religion , specifically the hegemony of Christianity , and the consequent secularization. Modern thought repudiates the Judeo-Christian belief in the Biblical God as a mere relic of superstitious ages (, 272-73; ,). It all started with Descartes' revolutionary methodic doubt , which transformed the concept of truth in the concept of certainty, whose only guarantor is no longer God or the Church, but Man's subjective judgement (, 484-85; ,).
Theologians have tried to cope with their worry that Western modernism has brought the world to no longer being well-disposed towards Christianity (, 262, ; , 133, ; , 13–14 ). Modernity aimed towards "a progressive force promising to liberate humankind from ignorance and irrationality" (, 5).
In the 16th and 17th centuries, Copernicus , Kepler , Galileo and others developed a new approach to physics and astronomy which changed the way people came to think about many things. Copernicus presented new models of the solar system which no longer placed humanity's home, on Earth , in the centre. Kepler used mathematics to discuss physics and described regularities of nature this way. Galileo actually made his famous proof of uniform acceleration in freefall using mathematics (, chapt. 1,4).
Francis Bacon , especially in his Novum Organum , argued for a new experimental based approach to science, which sought no knowledge of formal or final causes , and was therefore materialist , like the ancient philosophy of Democritus and Epicurus . But he also added a theme that science should seek to control nature for the sake of humanity, and not seek to understand it just for the sake of understanding. In both these things he was influenced by Machiavelli's earlier criticism of medieval Scholasticism , and his proposal that leaders should aim to control their own fortune (, chapt. 1,4).
Influenced both by Galileo's new physics and Bacon, René Descartes argued soon afterward that mathematics and geometry provided a model of how scientific knowledge could be built up in small steps. He also argued openly that human beings themselves could be understood as complex machines (, chapt. 6).
Isaac Newton , influenced by Descartes, but also, like Bacon, a proponent of experimentation, provided the archetypal example of how both Cartesian mathematics , geometry and theoretical deduction on the one hand, and Baconian experimental observation and induction on the other hand, together could lead to great advances in the practical understanding of regularities in nature (; ).
After modernist political thinking had already become widely known in France, Rousseau 's re-examination of human nature led to a new criticism of the value of reasoning itself which in turn led to a new understanding of less rationalistic human activities especially the arts. The initial influence was upon the movements known as German Idealism and Romanticism in the 18th and 19th century. Modern art therefore belongs only to the later phases of modernity (, chapt. 2,4).
For this reason art history keeps the term "modernity" distinct from the terms Modern Age and Modernism – as a discrete "term applied to the cultural condition in which the seemingly absolute necessity of innovation becomes a primary fact of life, work, and thought". And modernity in art "is more than merely the state of being modern, or the opposition between old and new" ().
In the essay "The Painter of Modern Life" (1864), Charles Baudelaire gives a literary definition: "By modernity I mean the transitory, the fugitive, the contingent" (, 13).
Advancing technological innovation, affecting artistic technique and the means of manufacture, changed rapidly the possibilities of art and its status in a rapidly changing society. Photography challenged the place of the painter and painting. Architecture was transformed by the availability of steel for structures.
From theologian Thomas C. Oden 's perspective, "modernity" is marked by "four fundamental values" ():
- "Moral relativism (which says that what is right is dictated by culture, social location, and situation)"
- "Autonomous individualism (which assumes that moral authority comes essentially from within)"
- "Narcissistic hedonism (which focuses on egocentric personal pleasure)"
- "Reductive naturalism (which reduces what is reliably known to what one can see, hear, and empirically investigate)"
Modernity rejects anything "old" and makes "novelty ... a criterion for truth." This results in a great "phobic response to anything antiquarian." In contrast, "classical Christian consciousness" resisted "novelty" ().
Of the available conceptual definitions in sociology , modernity is "marked and defined by an obsession with ' evidence '," visual culture , and personal visibility (, 19). Generally, the large-scale social integration constituting modernity, involves the:
- increased movement of goods, capital , people, and information among formerly discrete populations, and consequent influence beyond the local area
- increased formal social organization of mobile populaces, development of "circuits" on which they and their influence travel, and societal standardization conducive to socio-economic mobility
- increased specialization of the segments of society, i.e., division of labor , and area inter-dependency
- increased level of excessive stratification in terms of social life of a modern man
- Increased state of dehumanisation, dehumanity, unionisation, as man became embittered about the negative turn of events which sprouted a growing fear.
- man became a victim of the underlying circumstances presented by the modern world
- Increased competitiveness amongst people in the society (survival of the fittest) as the jungle rule sets in.