Machine generated contents note: List of Illustrations Preface Acknowledgments Introduction Part 1. Views of Modernity: Internal/External Discovery 1. Crevecoeur: British America before and during the Revolutionary Upheaval 2. Philip Freneau: After the Revolution 3. Moreau de Saint-Mery: Fin de Siecle Part 2. Views of the Other: Travels in "Indian Territory" 4. The Zero Degree of the Other: Indian Violence and "Adventure" with Indians 5. Accounts of Travel in New France: Lahontan and Charlevoix 6. Anglo-American Travelers: John Lawson and Jonathan Carver 7. Travels of William Bartram, Quaker Botanist 8. Fur Traders: Alexander Mackenzie and Jean-Baptiste Trudeau Epilogue: Into the Nineteenth Century--George Catlin Conclusion Appendix: Chronology of Historical Events, Travels, and Publications Notes Bibliography Index

The production of ‘human waste’ – or more precisely, wasted lives, the ‘superfluous’ populations of migrants, refugees and other outcasts – is an inevitable outcome of modernization. It is an unavoidable side-effect of economic progress and the quest for order which is characteristic of modernity. As long as large parts of the world remained wholly or partly unaffected by modernization, they were treated by modernizing societies as lands that were able to absorb the excess of population in the ‘developed countries’. Global solutions were sought, and temporarily found, to locally produced overpopulation problems. But as modernization has reached the furthest lands of the planet, ‘redundant population’ is produced everywhere and all localities have to bear the consequences of modernity’s global triumph. They are now confronted with the need to seek – in vain, it seems – local solutions to globally produced problems. The global spread of the modernity has given rise to growing quantities of human beings who are deprived of adequate means of survival, but the planet is fast running out of places to put them. Hence the new anxieties about ‘immigrants’ and ‘asylum seekers’ and the growing role played by diffuse ‘security fears’ on the contemporary political agenda. With characteristic brilliance, this new book by Zygmunt Bauman unravels the impact of this transformation on our contemporary culture and politics and shows that the problem of coping with ‘human waste’ provides a key for understanding some otherwise baffling features of our shared life, from the strategies of global domination to the most intimate aspects of human relationships.

Steven B. Smith examines the concept of modernity, not as the end product of historical developments but as a state of mind. He explores modernism as a source of both pride and anxiety, suggesting that its most distinctive characteristics are the self-criticisms and doubts that accompany social and political progress. Providing profiles of the modern project’s most powerful defenders and critics—from Machiavelli and Spinoza to Saul Bellow and Isaiah Berlin—this provocative work of philosophy and political science offers a novel perspective on what it means to be modern and why discontent and sometimes radical rejection are its inevitable by-products.

Also included is a review of the thematics of the culture of building and an assessment of the relationship between architecture and the city.

In Power in Modernity, Isaac Ariail Reed proposes a bold new theory of power that describes overlapping networks of delegation and domination. Chains of power and their representation, linking together groups and individuals across time and space, create a vast network of intersecting alliances, subordinations, redistributions, and violent exclusions. Reed traces the common action of “sending someone else to do something for you” as it expands outward into the hierarchies that control territories, persons, artifacts, minds, and money. He mobilizes this theory to investigate the onset of modernity in the Atlantic world, with a focus on rebellion, revolution, and state formation in colonial North America, the early American Republic, the English Civil War, and French Revolution. Modernity, Reed argues, dismantled the “King’s Two Bodies”—the monarch’s physical body and his ethereal, sacred second body that encompassed the body politic—as a schema of representation for forging power relations. Reed’s account then offers a new understanding of the democratic possibilities and violent exclusions forged in the name of “the people,” as revolutionaries sought new ways to secure delegation, build hierarchy, and attack alterity. Reconsidering the role of myth in modern politics, Reed proposes to see the creative destruction and eternal recurrence of the King’s Two Bodies as constitutive of the modern attitude, and thus as a new starting point for critical theory. Modernity poses in a new way an eternal human question: what does it mean to be the author of one’s own actions?

This is an important and innovative comparative study of socialist movements and regimes of modernization in the Balkans, encompassing Serbian populism, Bulgarian social democracy and Greek communism. It makes an original contribution both to the history of political ideas and to the political sociology of radical and socialist movements. It provides a fascinating account of the transplantation of ideologies that were adopted from Western Europe and from Russia into the very different environment of the Balkans, and traces their adaptation and their reception in this new environment. Book jacket.

DIVA new and more concrete understanding of the inseparability of colonialism and modernity that also explores how the rhetoric of modernity disguises the logic of coloniality and how this rhetoric has been instrumental in establishing capitalism as the econ/div

The essays in Formations of Colonial Modernity in East Asia challenge the idea that notions of modernity and colonialism are mere imports from the West, and show how colonial modernity has evolved from and into unique forms throughout Asia. Although the modernity of non-European colonies is as indisputable as the colonial core of European modernity, until recently East Asian scholarship has tried to view Asian colonialism through the paradigm of colonial India (for instance), failing to recognize anti-imperialist nationalist impulses within differing Asian countries and regions. Demonstrating an impatience with social science models of knowledge, the contributors show that binary categories focused on during the Cold War are no longer central to the project of history writing. By bringing together articles previously published in the journal positions: east asia cultures critique, editor Tani Barlow has demonstrated how scholars construct identity and history, providing cultural critics with new ways to think about these concepts--in the context of Asia and beyond. Chapters address topics such as the making of imperial subjects in Okinawa, politics and the body social in colonial Hong Kong, and the discourse of decolonization and popular memory in South Korea. This is an invaluable collection for students and scholars of Asian studies, postcolonial studies, and anthropology. Contributors. Charles K. Armstrong, Tani E. Barlow, Fred Y. L. Chiu, Chungmoo Choi, Alan S. Christy, Craig Clunas, James A. Fujii, James L. Hevia, Charles Shiro Inouye, Lydia H. Liu, Miriam Silverberg, Tomiyama Ichiro, Wang Hui

In this innovative historical portrait of society in the premodern Middle East, Abraham Marcus takes us on a guided tour of a past world, revealing its inner workings and throwing new light on its realities during the crucial century before the onset of modernization in the region. Focusing on the great Syrian city of Aleppo, he pieces together aspects of life ranging from business and family to disease and popular pastimes. This work of social history shows how many of the accepted notions and assumptions about what is commonly called premodern, Islamic, or traditional society are inaccurate or unfounded, and draws our attention to the intricacies of a world that may appear alien and exotic but was by no means simple, primitive, or static.

Few concepts have come to dominate the human sciences as much as modernity, yet there is very little agreement over what the term actually means. Every aspect of contemporary human reality--modern society, modern life, modern times, modern art, modern science, modern music, the modern world--has been cited as a part of modernity's distinctive and all-embracing presence. But what is the exact nature of the reality to which the term modern refers? Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience? Harvie Ferguson proposes a new view of modernity, arguing that, although it may variously be associated with the Renaissance, the European discovery of the New World, the Reformation, the Industrial Revolution, and many other significant ruptures with primitive or premodern society, modernity fails as an idea if it only defines itself against what it replaced. Instead, he writes, modernity finds its clearest definition through an exploration of subjectivity. For the modern world there is no higher authority than experience. No longer is the human world subordinate to a divine reality beyond the capacity of its own senses. This idea finds its greatest expression in the philosophy of doubt originated by Descartes. Doubt seemed the radical starting point from which to found a wholly modern philosophy that makes the distinction between subject and object, but those who came after Descartes soon reached the limits of self-discovery and became trapped in deepening levels of despair. This despair in turn found expression in the concepts of self and other, and eventually in a dialectic of ego and world, which distinguishes and links together the most important social, cultural, and psychological aspects of modernity. Moving beyond these dualities of subject and object, mind and body, ego and world, and replacing them with the triad of body, soul, and spirit, Ferguson redraws the map of contemporary experience, finding links with the premodern world that modernity's self-founding concealed.