Download e-book for iPad: A Singular Modernity: Essay on the Ontology of the Present by Fredric Jameson

By Fredric Jameson

ISBN-10: 1859844502

ISBN-13: 9781859844502

An important new interpretation of the techniques of modernism and modernity.The techniques of modernity and modernism are among the main arguable and vigorously debated in modern philosophy and cultural conception. during this new intervention, Fredric Jameson—perhaps the main influential and persuasive theorist of postmodernity—excavates and explores those notions in a clean and illuminating demeanour. the intense revival of discussions of modernity, in addition to of latest theories of inventive modernism, calls for awareness in its personal correct. it sort of feels transparent that the (provisional) disappearance of choices to capitalism performs its half within the common try and revive 'modernity' as a social excellent. but the paradoxes of the concept that illustrate its valid historical past and recommend a few ideas for averting its misuse to boot. during this significant new interpretation of the problematical, Jameson concludes that either ideas are tainted, yet still yield clues as to the character of the phenomena they speculated to theorize. His sensible and vigilant probing of either terms—which can most likely now not be banished at this overdue date—helps us make clear our current political and creative occasions.

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Extra info for A Singular Modernity: Essay on the Ontology of the Present

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32 Upon his return to Khalkha, Zanabazar constructed a stupa to house Târanâtha’s remains; established a traveling palace, örgöö (which gives us the Russian name Urga), which the Mongols called Da Khuree or Ikh Khuree (Great Circle); and embellished its portable temples with painting, sculpture, textile hangings, and ritual objects. He composed liturgical music and designed monks’ costumes and rituals—all based on the way things were done at the Panchen Lama’s monastery, Tashilunpo. He also produced a body of bronze sculpture that is indirectly heir to Nepalese traditions (as in Figure 4).

From the earliest years of their dynasty, therefore, the Manchus acted as cultural brokers across much of Inner Asia, just as the Mongols had done during the thirteenth and fourteenth centuries. They were the vector for the reintroduction of Nepalese and Tibetan style in China, even as they introduced Chinese art and particularly architecture to the regions beyond the Great Wall. One such extraordinary project in Outer Mongolia spanned three reigns: the monastery of Amur-Bayasqulangtu, built to house Zanabazar’s mummified body after his death in 1723 at the Yellow Monastery in Beijing just months after he had conducted rituals over the Kangxi emperor’s remains.

Following a traditional Chinese method of self-cultivation, he communed daily with the ancients through the mechanism of imaginative memory, modeling his own physical actions on their actions as he wrote and painted copies of their works every afternoon, living vicariously inside a Han Chinese body, testing the effect of his practice by commanding portraits of himself as he lifted the brush or admired works of art. This sort of ritualized, meditative communion with the Chinese past as it was actually lived, or as he imagined it had been lived, hovers outside the requirement of history to represent the past outwardly, even as it impinges on unmediated memory.

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A Singular Modernity: Essay on the Ontology of the Present by Fredric Jameson


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