Modernism is the advancement of art, music, technology, imagination and humanity.
It is a concept that correlates the emergence of new features and types of social life and economic order in a culture; often called modernization, post-industrial, consumer, media, or multinational capitalistic societies.
In Modernity, we have the sense or idea that the present is discontinuous with the past, that through a process of social, technological, and cultural change either through improvement, that is, progress, or through decline life in the present is fundamentally different from life in the past.
This sense or idea as a world view contrasts with what is commonly known as Tradition, which is simply the sense that the present is continuous with the past, that the present in some way repeats the forms, behavior, and events of the past.
I would propose that traditional ways of life have been replaced with uncontrollable change and unmanageable alternatives, but that these changes and alternatives eventually create something that may result in the society that traditionalists actually seek after; the balance between Nature and Technology.
Modernity itself is merely the sense that the present is a transitional point, not focused on a clear goal in the future but simply changing through forces outside our control.
First, I aim to give a broad historical picture against which we may understand the rise of Modernity as an idea related to science and society or as a framework for a view of rationality.
We know that we experience change as either progress or transition, that is, we view our historical situation and our lives presently as deriving meaning and value in some unrealized future.
The shift from Renaissance humanism to Modern rationalism can be understood in terms of four shifts: There are several societal factors that have indicated and resulted in the rise of Modernity.
The origin of Modernity may have its roots in several periods: Societal Responses to Modernity: European society was becoming known as traditional, hierarchical, corporate, and privileged.
These features had characterized Europe and much of the rest of the world during these few centuries.
All of these societies also confronted the problems of scarce food supplies. After a time during the same period, important changes began to occur in the societies of the world from Asia to Europe. A population explosion due to an improved food supply created pressures on the existing traditional and newly modernizing social structures.
Commerce, banking, and agriculture improved greatly and a more stable and certain money supply were established; however, only Europe at the time was becoming highly industrialized. Eighteenth-century Japan stood, of course, in marked contrast to both Europe and China.
Tokugawa rule had achieved remarkable stability, but Japan had chosen not to enter the world-trading network, except as a depot for Dutch and Chinese goods.
The population grew less rapidly than that of Europe or China, and the general economy seemed to have grown slowly. Like the situation in many European cities, guilds controlled manufacture. In all these respects, Japan in the eighteenth century sought to spurn innovation and preserve stable tradition.
Throughout the eighteenth century, Africa continued to supply slave labor to both North and South America. The slave trade drew Africa deeply into the transatlantic economy. Latin America remained at least in theory the monopolized preserve of Spain and Portugal; however, that monopoly could not survive the expansion of the British economy and the determination of Britain to enter the Latin American market.
At the same time, British forces established control in mid-eighteenth-century India that would last almost two centuries. Seen in this world context, European society stood on the brink of a new era in which the social, economic, and political relationships of past centuries would be destroyed.
The commercial spirit and the values of the marketplace clashed with the traditional values and practices of peasants and guilds.
That commercial spirit proved to be a major vehicle of social change; by the early nineteenth century it led increasingly to a conception of human beings as individuals rather than as members of communities.
The expansion of the European population further stimulated change and challenge to tradition, hierarchy, and communities.
A larger population meant that new ways had to be devised to solve old problems. The social hierarchy had to accommodate itself to more people.
Corporate groups, such as the guilds, had to confront an expanded labor force. New wealth meant that birth would eventually cease to determine social relationships, except in regard to the social roles assigned to the two sexes. Finally, the conflicting political ambitions of the monarchies, the nobilities, and the middle class generated innovation.
The monarchies wanted to make their nations rich enough to wage war. The nobilities wished to reassert their privileges. The middle class, in all of its diversity, was growing wealthier from trade, commerce, and the practice of the professions.Life is beautiful but not always easy, it has problems, too, and the challenge lies in facing them with courage, letting the beauty of life act like a balm, which makes the pain bearable, during trying times, by providing hope.
Happiness, sorrow, victory, defeat, day-night are the two sides of the me coin.
Modernity, began in Europe, but yet it affected every nation in the West and, to some degree, all the nations of the world.
The transition from. Modernity, according to Harrison, refers to the “social and cultural condition of those objective changes: the character of life under changed circumstances”.
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The topic I selected is about a tragic experience that happened in my life, during my early twenties. We will write. Modernity and Social Movements Ron Eyerman In this essay I discuss the concept of modernity as it has been inherited from the classical thought of Weber, Simmel, and Michels and as it is interpreted in contemporary sociology.
Modernity (Essay Sample) Instructions: termed this form of ontological insecurity as a form of modern struggle which is the most difficult of all struggles of modern life.
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