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Postmodernity

Postmodernity refers to the intellectual, cultural, and societal condition emerging after modernity, marked by skepticism toward foundational principles of objective truth, universal rationality, and overarching explanatory frameworks, favoring instead the contingency of knowledge, linguistic mediation of reality, and the interplay of power in shaping discourse.^[1]^[2] This shift, articulated prominently in the late 20th century, challenges the Enlightenment's emphasis on progress through science and reason, positing that such "grand narratives" have lost legitimacy amid fragmentation and pluralism.^[1]^[3] Pioneered by thinkers responding to the crises of World War II and technological acceleration, postmodernity gained philosophical traction through Jean-François Lyotard's The Postmodern Condition (1979), which defined the era as one of "incredulity toward metanarratives"—totalizing stories like Marxism or scientific positivism that claim universal validity.^[1]^[2] Michel Foucault extended this by analyzing knowledge as produced through discursive formations tied to power relations, revealing how institutions discipline subjects and normalize truths.^[1]^[2] Jacques Derrida's deconstruction further dismantled binary oppositions in texts, highlighting différance—the deferral and difference inherent in meaning—to expose the instability of fixed interpretations.^[1] These ideas drew from precursors like Nietzsche's critique of truth as perspectival and Heidegger's questioning of Being, evolving into a broader rejection of representational fidelity in favor of simulation and hyperreality, as explored by Jean Baudrillard.^[1]^[3] Core characteristics include epistemological relativism, where truth emerges from contextual "language games" rather than correspondence to an external reality; self-reflexivity and irony in cultural production; and a focus on marginal voices and differences over unified subjects.^[1]^[2] In practice, this manifested in fragmented narratives in literature, eclectic styles in architecture and art, and interpretive approaches in social sciences that prioritize subjectivity and power critiques over empirical universality.^[3] Yet, postmodernity's influence has sparked significant controversies, particularly its tendency toward nihilism and the dissolution of normative standards, as critics argue it undermines causal explanations and rational adjudication.^[1] Jürgen Habermas, for instance, contended that postmodern assaults on modernity entail a "performative contradiction," invoking reason to discredit reason itself, thus risking an irrational turn.^[1] Empirical-oriented philosophers further decry its elevation of textual play over verifiable data, potentially fostering institutional biases that obscure objective inquiry.^[3]

Definitions and Terminology

Core Definitions

Postmodernity denotes the socio-cultural, economic, and epistemological condition emerging after the era of modernity, particularly in Western societies from the 1960s onward, marked by a profound skepticism toward the foundational assumptions of modernism such as linear progress, universal rationality, and objective truth.^[3] This condition reflects a perceived rupture with modernity's optimism in science, industrialization, and Enlightenment ideals, instead emphasizing contingency, pluralism, and the instability of meaning in everyday life and institutions.^[4] Scholars describe it as a state where traditional structures of authority and coherence give way to decentralized, fragmented experiences, influenced by rapid technological advancements like computing and mass media that prioritize information over stable knowledge.^[5] Central to definitions of postmodernity is Jean-François Lyotard's conceptualization in The Postmodern Condition: A Report on Knowledge (1979), where he identifies it as an era of "incredulity toward metanarratives"—grand, totalizing explanations of history and society, such as Marxism or scientific positivism, that once provided legitimacy to knowledge claims.^[6] Lyotard argues that in this condition, knowledge becomes a commodity evaluated by its performative efficiency rather than truth-content, driven by a "computerized society" where data processing supplants narrative coherence.^[7] This shift fosters "language games"—localized, pragmatic discourses without overarching unity—undermining modernity's quest for consensus through reason.^[8] Key characteristics include epistemological relativism, where truth is seen as constructed through power dynamics and discourse rather than discovered empirically; ontological fragmentation, evident in consumer culture's emphasis on simulation and hyperreality over authentic representation; and a cultural leveling that erodes distinctions between elite and popular forms.^[1] These features distinguish postmodernity from preceding modern conditions by rejecting teleological progress—evident in metrics like the post-1945 GDP growth slowdown in Western nations and rising cultural pluralism post-1960s—and instead highlighting contingency, as seen in the 1970s oil crises and subsequent neoliberal fragmentation of social bonds.^[9] While some analyses, such as those in sociological literature, debate whether postmodernity constitutes a genuine break or merely modernity's intensification, its core definitions consistently center on this delegitimation of universalist frameworks.^[10]

Distinction from Postmodernism

Postmodernism refers to an intellectual, artistic, and cultural movement that emerged in the mid-20th century, primarily as a critique of modernist assumptions such as objective truth, scientific positivism, and universal progress derived from Enlightenment ideals.^[3] Key figures including Jacques Derrida, Michel Foucault, and Jean-François Lyotard advanced ideas like deconstruction, power-knowledge dynamics, and skepticism toward foundational narratives, often manifesting in literature, architecture, and philosophy through irony, pastiche, and relativism.^[3] Postmodernity, by contrast, designates the broader socio-economic and historical condition of society succeeding modernity, typically dated from the post-World War II era onward, encompassing empirical shifts such as the acceleration of globalization, the proliferation of mass media and consumer culture, and the fragmentation of traditional social structures under late capitalism.^[11] This condition is characterized by epistemological pluralism, where knowledge production is increasingly performative and market-driven rather than anchored in grand, unifying ideologies.^[3] The distinction lies in scope and ontology: postmodernism operates as a theoretical lens or stylistic repertoire that interprets and responds to underlying realities, whereas postmodernity describes those realities themselves, including technological transformations like computerization and the decline of industrial production in favor of flexible accumulation by the 1970s and 1980s.^[11] Lyotard, in The Postmodern Condition (1979), exemplified this by framing postmodernity as a "condition of knowledge" involving "incredulity toward metanarratives," legitimized through efficiency and pragmatics amid advanced information societies, rather than as a mere philosophical stance.^[3] Although the terms are sometimes conflated—particularly in cultural studies where postmodernist aesthetics mirror societal fragmentation—the separation underscores that postmodernism does not cause postmodernity but analyzes it, with thinkers like Fredric Jameson identifying postmodernity as the "cultural logic of late capitalism" distinct from artistic postmodernism's formal experiments.^[11] This conceptual divide avoids reducing complex historical transitions to ideological critique alone, emphasizing observable metrics such as the rise of service economies (e.g., U.S. sector growth from 60% in 1950 to over 80% by 2000) and digital networks' role in decentering authority.^[11]

Historical Development

Roots in the Crisis of Modernity

The crisis of modernity emerged from the Enlightenment's foundational promises of emancipation through reason, science, and progress, which faltered amid 20th-century catastrophes that exposed rationalism's capacity for destruction. World War I (1914–1918) resulted in approximately 9–10 million military deaths, amplified by modern technologies like machine guns and chemical weapons, shattering illusions of civilized advancement.^[12]^[13] This was followed by the Great Depression of 1929, which undermined economic rationalism, and World War II (1939–1945), with 70–85 million total deaths, including widespread civilian targeting via industrialized warfare and bombing campaigns.^[14] Central to this crisis was the Holocaust, where Nazi Germany systematically murdered 6 million Jews between 1941 and 1945 using bureaucratic efficiency, railways, and scientific methods for extermination, revealing modernity's dark potential for rationalized genocide rather than atavistic barbarism. Zygmunt Bauman contended in Modernity and the Holocaust (1989) that such events stemmed from modern social engineering and moral adiaphora, where ethical distance enabled ordinary administrators to facilitate mass murder without personal implication.^[15]^[16] The atomic bombings of Hiroshima and Nagasaki in August 1945, killing over 200,000, further eroded confidence in scientific mastery, as technological rationality yielded existential threats. These failures—total wars enabled by modern state apparatuses and ideologies of progress—fostered widespread disillusionment with universal truths and linear historical advancement. Intellectually, this crisis prompted early critiques that prefigured postmodernity, such as Friedrich Nietzsche's 19th-century assaults on Enlightenment rationalism as slave morality masking power dynamics, though the wars intensified such skepticism. Post-1945, the delegitimation of knowledge systems, amid decolonization and Cold War ideological fractures, shifted legitimacy from grand narratives to localized pragmatics. Jean-François Lyotard articulated this in The Postmodern Condition (1979), defining postmodernity as "incredulity toward metanarratives," where modernity's overarching stories of emancipation (e.g., Marxism, liberalism) lost credibility due to their complicity in crises, replaced by performative language games in a computerized society.^[17] Thus, postmodernity's roots lie in modernity's empirical collapse, prioritizing fragmented, context-bound understandings over totalizing frameworks.

Post-World War II Emergence

The conclusion of World War II in 1945 precipitated a profound intellectual and cultural rupture, as the conflict's scale—encompassing an estimated 70-85 million deaths, including the Holocaust's extermination of six million Jews and the atomic bombings of Hiroshima and Nagasaki—revealed modernity's rational frameworks and technological optimism as complicit in unprecedented destruction rather than emancipation. This outcome dismantled faith in Enlightenment-derived metanarratives of inevitable progress through science and reason, which had underpinned modernist ideologies but failed to avert totalitarian regimes like Nazism and Stalinism.^[18]^[3] In Europe, where the war's devastation was most acute, philosophers and critics began articulating skepticism toward universal truths and stable meanings, drawing on pre-war influences like Nietzsche's critique of objectivity while responding directly to fascism's perversion of modernist ideals. Early post-war literature and theory, such as existentialist works by Jean-Paul Sartre and Albert Camus in the late 1940s, highlighted absurdity and individual alienation, foreshadowing postmodern fragmentation, though these retained some modernist commitments to authenticity. By the 1950s, structuralism in anthropology and linguistics—exemplified by Claude Lévi-Strauss's Tristes Tropiques (1955)—temporarily sought underlying patterns, but its limitations amid cultural pluralism set the stage for post-structuralist deconstructions in the 1960s by figures like Jacques Derrida and Michel Foucault, who emphasized power's diffusion and discourse's contingency over fixed structures.^[19]^[3] Economically and socially, the post-war reconstruction in Western nations accelerated a transition from industrial manufacturing to service- and knowledge-based economies, with rapid urbanization, mass consumerism, and the proliferation of electronic media like television (widespread by the mid-1950s) eroding shared narratives in favor of commodified, pluralistic experiences. This "post-industrial" shift, later formalized by Daniel Bell in The Coming of Post-Industrial Society (1973), fostered performativity in knowledge production—where legitimacy derived from utility rather than truth—aligning with emerging postmodern traits of relativism and simulation. In the United States, the 1960s counterculture and artistic movements like pop art, pioneered by Andy Warhol's factory productions from 1962, parodied consumer excess and blurred high-low cultural boundaries, rejecting modernist abstraction for ironic appropriation.^[17]^[20]

Expansion in the Late 20th Century

The publication of Jean-François Lyotard's The Postmodern Condition: A Report on Knowledge in 1979 marked a pivotal moment in articulating postmodernity as a societal condition characterized by skepticism toward overarching metanarratives and the commodification of knowledge through computerization and performativity.^[17] Lyotard argued that in advanced societies, legitimacy of knowledge derives not from universal truths but from efficiency in information systems, influencing subsequent discourse on the fragmentation of authority in science and politics.^[21] This work, commissioned by the Quebec government and translated into English in 1984, gained traction amid economic shifts like the 1973 oil crisis, which exposed limits of modernist planning models.^[22] In architecture, postmodernity expanded from the 1970s as a reaction against modernist functionalism, embracing eclecticism, historical references, and irony; Robert Venturi's Learning from Las Vegas (1972) advocated "both-and" designs over "either-or" purity, exemplified by the Vanna Venturi House (1964, built 1960s but influential into the 1970s) with its exaggerated gable and asymmetrical facade.^[23] Charles Moore's Piazza d'Italia in New Orleans (1976–1980) incorporated fragmented classical elements in colorful, layered forms to celebrate Italian heritage, though later criticized for decay, highlighting postmodernity's tension with durability.^[24] Michael Graves' Portland Building (1982) featured ornate motifs and pastel hues on a public structure, symbolizing the style's institutional adoption before its decline in the 1990s amid critiques of superficiality.^[25] Academic dissemination accelerated in the 1980s and 1990s, particularly in humanities and social sciences, where postmodern thought challenged Enlightenment-derived objectivity; Fredric Jameson's 1984 essay "Postmodernism, or, The Cultural Logic of Late Capitalism" linked aesthetic fragmentation to multinational capital's spatial disorientation, influencing cultural studies programs.^[26] By the late 1980s, U.S. universities integrated these ideas into curricula, with over 20% of literature departments incorporating deconstructive approaches by 1990, per surveys of syllabi, fostering relativist epistemologies amid debates over canon revisions.^[27] European thinkers like Jacques Derrida's dissemination of différance in American academia via Yale conferences (1970s–1980s) amplified ontological skepticism, though critics noted its divergence from empirical verification in fields like history.^[1] Culturally, postmodernity permeated media and consumption by the 1990s, with television's dominance—U.S. households averaging 7 hours daily by 1990—exemplifying hyperreality and pastiche, as theorized by Jean Baudrillard in Simulacra and Simulation (1981).^[28] This era saw the rise of ironic appropriations in advertising and film, such as Quentin Tarantino's pulp-infused narratives from 1992 onward, reflecting societal pluralism but also contributing to perceived erosion of shared referents; empirical studies from the period, like those in Journal of Communication (1995), documented increased media fragmentation correlating with identity multiplicity.^[9] Economic globalization, with trade volumes tripling from 1980 to 2000 per World Bank data, reinforced these traits through just-in-time production and brand eclecticism, embedding postmodern sensibilities in everyday commodification.^[29]

Philosophical Foundations

Key Thinkers and Influences

Precursors Friedrich Nietzsche (1844–1900) laid foundational critiques of objective truth and universal morality, declaring in Thus Spoke Zarathustra (1883–1885) the "death of God" and advancing perspectivism, where knowledge is interpreted through multiple viewpoints rather than absolute foundations.^[1] His rejection of Enlightenment rationality as a mask for power dynamics influenced later skepticism toward grand narratives.^[30] Martin Heidegger (1889–1976), in Being and Time (1927), shifted ontology toward Dasein and the role of language in revealing being, critiquing modern technology as enframing reality and reducing it to resources, which prefigured postmodern concerns with authenticity and interpretive frameworks.^[1] Core 20th-Century Figures Jean-François Lyotard (1924–1998) defined the postmodern condition in his 1979 report The Postmodern Condition: A Report on Knowledge, characterizing it as incredulity toward metanarratives like Marxism or Enlightenment progress, driven by the transformation of knowledge into a commodity via computerization and performativity in late capitalist societies.^[21] He argued that legitimacy now derives from "little narratives" or localized pragmatics rather than totalizing ideologies, reflecting empirical shifts in information processing since the 1950s.^[17] Jacques Derrida (1930–2004) developed deconstruction, introduced in works like Of Grammatology (1967), to expose binary hierarchies (e.g., speech/writing) in Western metaphysics, revealing logocentrism's instability and the undecidability inherent in texts, thereby challenging claims to fixed meaning.^[1] Michel Foucault (1926–1984) analyzed power/knowledge regimes in texts such as Discipline and Punish (1975) and The History of Sexuality (1976–1984), positing that discourses construct truth through institutional power, as seen in the shift from sovereign to disciplinary societies post-18th century, where surveillance and normalization produce subjects rather than merely repressing them.^[31] His archaeological and genealogical methods highlighted historical contingencies in concepts like madness or sexuality, influencing views of knowledge as embedded in power relations rather than neutral inquiry.^[32] Jean Baudrillard (1929–2007) extended these ideas with hyperreality in Simulacra and Simulation (1981), arguing that media-saturated societies since the 1970s generate signs detached from referents, rendering distinctions between real and simulated obsolete, as evidenced by phenomena like consumer culture's dominance over production.^[1] These thinkers, while varying in emphasis, collectively eroded confidence in foundationalism, privileging fragmentation and contingency in philosophical inquiry.^[30]

Rejection of Grand Narratives and Objectivity

In The Postmodern Condition: A Report on Knowledge (1979), Jean-François Lyotard defined the postmodern as characterized by "incredulity toward metanarratives," referring to overarching theories that claim to provide universal explanations and legitimations for knowledge and history, such as the Enlightenment ideal of progress via reason or Hegelian dialectics culminating in absolute spirit.^[33] These grand narratives, Lyotard contended, function as unifying myths that once justified social and scientific endeavors but have lost credibility amid the rise of fragmented, localized "language games"—self-contained systems of discourse where truth emerges from contextual rules rather than transcendent validation.^[8] He attributed this shift to technological transformations, particularly the informatization of society post-1950s, which commodifies knowledge for performative efficiency over speculative universality, rendering metanarratives obsolete as they fail to account for diverse, competing legitimations.^[34] This skepticism toward grand narratives inherently undermines claims to objectivity, positing that purportedly neutral truths are constructs embedded in power dynamics and historical contingencies rather than independent of human interpretation. Thinkers like Michel Foucault extended this by analyzing knowledge as produced through "regimes of truth" shaped by institutional discourses, as in his 1966 The Order of Things, where epistemic breaks—such as the transition from Renaissance similitude to modern representation—reveal objectivity as an archaeological layer rather than eternal fact.^[3] Jacques Derrida complemented this via deconstruction, demonstrating in works like Of Grammatology (1967) how binary oppositions (e.g., presence/absence, speech/writing) sustaining objective hierarchies dissolve under scrutiny, exposing meaning as deferred and relational rather than fixed.^[30] Lyotard's framework emphasizes "petits récits" or little narratives—localized, provisional stories without pretension to totality—as alternatives, fostering pluralism but risking epistemological fragmentation where no narrative dominates.^[35] This rejection aligns with broader postmodern influences from Friedrich Nietzsche's 19th-century critique of objective truth as perspectival illusion and Martin Heidegger's questioning of technological enframing that occludes authentic being, culminating in a view where objectivity serves dominant interests rather than mirroring reality.^[30] Empirical support for this incredulity draws from observable failures of metanarratives, such as the disillusionment following World War II atrocities contradicting progressive humanism and the 20th-century collapse of Marxist states by 1991, which eroded faith in dialectical inevitability.^[8]

Core Characteristics

Epistemological and Ontological Shifts

Postmodernity's epistemological shifts entail a profound skepticism toward the modern pursuit of objective, universal knowledge grounded in reason and empirical verification. Jean-François Lyotard encapsulated this in his 1979 analysis, defining the postmodern condition as "incredulity toward metanarratives"—those overarching, totalizing accounts of history, progress, or human emancipation that modernity relied upon for epistemic legitimacy, such as Enlightenment narratives of rational advancement or Marxist dialectics.^[33] Instead, knowledge production fragments into localized "language games," where validity derives from contextual efficacy rather than correspondence to an independent reality, reflecting disillusionment with modernity's failed promises amid 20th-century crises like world wars and totalitarian regimes.^[36] This relativist epistemology privileges subjective interpretation, power dynamics, and discursive construction over neutral observation, asserting that truths are inherently perspectival and contingent on social, cultural, or institutional contexts.^[36] Thinkers like Michel Foucault illustrated this through examinations of how discourses—networks of statements shaping what counts as knowledge—entwine with power relations, rendering objectivity illusory as all epistemic claims serve interests rather than disinterested inquiry.^[3] Consequently, traditional hierarchies of knowledge, including scientific authority, face delegitimation, supplanted by pluralism where no single paradigm dominates, a view emergent in the 1960s-1970s amid technological globalization exposing cultural multiplicities and eroding faith in centralized expertise.^[36] Ontologically, postmodernity disrupts modern assumptions of stable, essential realities by positing being as fluid, constructed, and indeterminate. Jacques Derrida's deconstruction, developed from the 1960s onward, undermines binary oppositions and presence in Western metaphysics, arguing that signifiers lack fixed referents, leading to an ontology of perpetual deferral (différance) where essences dissolve into relational play without ultimate grounding.^[37] In parallel, literary theorist Brian McHale, in his 1987 study, framed the postmodern turn as an ontological dominant, shifting from modernism's "how can we know?" to queries of "what is real?"—evident in narratives multiplying worlds, blurring fiction/reality boundaries, and questioning existential coherence amid late-20th-century simulations like media hyperreality.^[38] These shifts reject substance ontologies for processual, fragmented ones, aligning with epistemological relativism to portray reality as discursively fabricated rather than causally fixed, though this has invited scrutiny for eliding verifiable structures.^[39]

Cultural and Aesthetic Features

Postmodern culture is characterized by the commodification of aesthetic experience within late capitalist consumer society, where cultural production integrates seamlessly with market dynamics, diminishing distinctions between high art and mass entertainment. Fredric Jameson describes this as the "cultural logic of late capitalism," marked by a "new depthlessness" that prioritizes surface over profound meaning, as seen in the reflective, disorienting designs of postmodern spaces like John Portman's Bonaventure Hotel in Los Angeles, completed in 1976, which envelops occupants in a totalized, reified environment lacking external reference points.^[29] This shift reflects a broader epistemological flattening, where historical depth gives way to simulacra and stylistic pastiche—neutral collage of past idioms without satirical intent or normative standards.^[29] Aesthetic features emphasize irony, eclecticism, and the erosion of originality, often through appropriation of existing images and styles to highlight contingency and viewer interpretation over authorial intent. In visual arts, this manifests in works like Andy Warhol's Diamond Dust Shoes (1981), which flattens commodified objects into glossy, emotionless replicas, contrasting modernist expressions of pathos.^[29] ^[40] Postmodern pluralism rejects modernist universalism, incorporating diverse cultural fragments and challenging institutional authority, as in Cindy Sherman's Untitled Film Still #21 (1978), which parodies media stereotypes through self-staged personas.^[40] In literature, postmodern aesthetics favor fragmentation, metafiction, and intertextuality, disrupting linear narratives and reliable authorship to expose the constructed nature of reality. Texts employ unreliable narrators and self-reflexive devices to underscore ambiguity and the instability of meaning, diverging from modernist introspection toward playful deconstruction of genre conventions.^[41] ^[42] Architectural expressions revive ornamentation, historical allusions, and vibrant colors, countering modernist austerity with whimsical complexity. Robert Venturi's Complexity and Contradiction in Architecture (1966) and Learning from Las Vegas (1972) advocate "both-and" eclecticism, blending classical motifs with commercial signage, as exemplified in Philip Johnson's AT&T Building (now 550 Madison Avenue) in New York, completed in 1984, featuring a Chippendale-inspired pediment atop a sleek tower.^[43] ^[40] This approach celebrates contextual symbolism and populist elements, such as pastel hues and asymmetrical forms, over functional purity.^[44] Postmodern societies exhibit pronounced social fragmentation, characterized by the erosion of stable traditional structures such as lifelong employment, local communities, and fixed social roles, replaced by fluid and dynamic arrangements. Individuals increasingly adopt "portfolio careers," involving frequent job changes and diverse skill sets, while identities detach from rigid categories like class, gender, or ethnicity, allowing for greater personal reinvention.^[45]^[46] This shift arises from accelerated social change, diminishing the influence of overarching social forms in favor of individualized trajectories.^[45] Structurally, postmodernity emphasizes individualism and self-pluralism, where exposure to technology and consumer culture fosters multiple, context-dependent selves rather than a singular, coherent identity. Empirical analyses using cross-national data, such as the World Values Survey, link these traits to postmaterialist values, with higher individualism correlating to reduced deference to authority and greater self-expression across societies.^[47] Materialism mediates this process, as immersion in consumption reinforces fragmented self-perceptions over unified personal narratives.^[48] Consumerism permeates social organization, orienting life toward "pick and mix" lifestyles where leisure and eclectic choices supplant work as primary identity shapers, loosening ties to traditional socioeconomic determinants.^[45] Media saturation exacerbates this, generating hyperreality through pervasive simulations that blur distinctions between empirical events and mediated representations, as seen in global news cycles prioritizing spectacle over substance.^[45]^[49] Consumer objects function as systems of signs, differentiating social groups via symbolic value rather than utility, further entrenching fragmentation.^[3] Globalization restructures society through intensified flows of capital, information, people, and cultural elements, fostering hybridity and pluralism while heightening tensions between local traditions and transnational influences.^[45]^[3] Traditional institutions adapt accordingly: families diversify into pluralistic forms beyond the nuclear model, and education adopts consumerist dynamics with individualized, market-driven options.^[46] Overall, these traits reflect a departure from modernist coherence toward discontinuous, sign-dominated processes that prioritize aesthetic and micro-level experiences over integrated social order.^[49]

Societal and Cultural Impacts

Effects on Politics and Identity Formation

Postmodernity's rejection of grand narratives and objective truth has undermined traditional political cohesion, promoting instead a fragmented discourse centered on particularist claims and power dynamics over rational consensus. This epistemological relativism, articulated in works like Jean-François Lyotard's The Postmodern Condition (1979), facilitated the rise of identity politics during the 1970s and 1980s through new social movements that prioritized group-specific grievances related to race, gender, and sexuality over universal or class-based appeals.^[50]^[51] Empirically, this manifested in policies such as affirmative action expansions in the United States post-1960s civil rights era and multicultural frameworks in Western Europe from the 1980s, where political legitimacy derived from recognizing differences rather than integrating under shared ideals.^[52] In politics, the resultant emphasis on difference has diversified mobilization strategies but also intensified tribalism, as competing identities instrumentalize narratives for advantage without recourse to verifiable standards, contributing to polarization observed in electoral shifts like the 2016 U.S. presidential election and subsequent populist surges in Europe.^[53]^[54] Such fragmentation arises causally from the dissolution of metanarratives, creating isolated "political bubbles" where discourse prioritizes subjective experience, often leading to backlash phenomena including nationalism and identitarian movements as compensatory responses to eroded collective bonds.^[53] For identity formation, postmodernity posits selves as discursively constructed and mutable, eschewing essentialist categories for fluid, context-dependent assemblages influenced by intersecting oppressions—a framework that gained institutional traction in academia by the 1990s via fields like cultural studies.^[55] This encourages proliferation of micro-identities, as individuals navigate multiple affiliations rather than stable, hierarchical ones, but it risks diluting agency by rendering identities strategically performative rather than rooted in biological or historical realities.^[54] Critiques highlight how this relativism, while challenging hegemonic norms, fosters hypersensitivity to perceived slights and undermines interpersonal trust, evidenced by rising identity-based conflicts in diverse societies since the 2000s.^[53]^[52]

Influence on Education, Media, and Knowledge Production

Postmodernist ideas have permeated educational curricula by promoting epistemological relativism, emphasizing subjective interpretations over universal truths and grand narratives. In the late 20th century, this manifested in curricula that prioritized diversity, plurality, and student-centered constructivism, moving away from fixed canonical knowledge toward individualized learning pathways and deconstructive approaches that question traditional authority structures.^[56] ^[57] Critics argue this shift fosters radical skepticism, tying knowledge production to power dynamics and enabling the elevation of marginalized perspectives without empirical validation, which has contributed to declining academic standards and the integration of ideological frameworks like critical theory into core subjects.^[58] ^[27] In media and journalism, postmodernism has eroded commitments to objective reporting by blurring distinctions between fact and fiction, fostering hyperreality where media constructs its own version of events independent of external verification. This influence, evident since the 1980s, encouraged fragmented narratives, irony, and pastiche in content creation, while challenging modernist ideals of neutrality and leading to a decline in traditional investigative practices amid rising audience fragmentation.^[59] ^[60] Such relativism has been linked to cultural critiques that prioritize identity-based analyses over evidence, amplifying biases in outlets influenced by academic humanities where postmodern thought dominates.^[61] Empirical observations, including a 2015 analysis, attribute part of journalism's crisis—such as shrinking newsrooms and tolerance for subjective storytelling—to this paradigm's rejection of truth as a stable anchor.^[59] Knowledge production in academia has been reshaped by postmodernism's assault on metanarratives, commodifying information as a marketable good and elevating localized or indigenous epistemologies to parity with scientific methods, often without rigorous testing. By the 1990s, this resulted in a proliferation of interpretivist methodologies that view truth claims as products of power relations, contributing to phenomena like the replication crisis in social sciences where subjective validity supplants falsifiability.^[62] ^[63] Detractors, including figures like Noam Chomsky, contend this framework corrupts scholarly rigor by rendering affirmation of empirical truths suspect and enabling ideological conformity under the guise of pluralism, particularly in humanities departments where left-leaning biases are systemically entrenched and unchallenged by relativistic standards.^[64] ^[65] A 2017 critique highlights how this impasse between modernist empiricism and postmodern skepticism has stalled progress, prioritizing deconstruction over cumulative knowledge advancement.^[66]

Economic and Technological Dimensions

In the economic sphere, postmodernity is associated with the shift from Fordist mass production to post-Fordist flexible accumulation, characterized by just-in-time manufacturing, niche marketing, and decentralized labor processes that emerged prominently after the 1973 oil crisis and the decline of Keynesian welfare states.^[67] This transition, as analyzed by Fredric Jameson, reflects the cultural logic of late capitalism, where multinational corporations dominate through financialization, commodification of culture, and the blurring of production and consumption boundaries, evidenced by the rise of global supply chains and service-sector employment surpassing manufacturing in OECD countries by the 1980s.^[29] Empirical indicators include the growth of immaterial labor—such as design, branding, and symbolic production—which accounted for over 70% of GDP in advanced economies by the early 2000s, fostering consumerism driven by signs and images rather than use-value.^[68] Technologically, postmodernity aligns with the computerization of society, as outlined by Jean-François Lyotard in his 1979 report, where knowledge is evaluated by criteria of performativity and efficiency rather than truth or emancipation, leading to the fragmentation of expertise into specialized "language games."^[17] This is manifested in the information age's proliferation of digital networks, from the widespread adoption of personal computers in the 1980s to the internet's global expansion by the 1990s, which enabled hyper-connected yet decentralized systems that undermine linear narratives of progress.^[21] For instance, data commodification in platforms like those emerging post-2000 has transformed users into producers of value through surveillance capitalism, with global digital ad spending reaching $522 billion by 2022, illustrating how technology amplifies postmodern traits of simulation and pluralism while prioritizing market utility over foundational epistemologies.^[69]

Criticisms and Debates

Enlightenment and Modernist Critiques

Critics rooted in Enlightenment principles contend that postmodernity's rejection of universal reason and objective truth undermines the foundational commitments to empirical inquiry, rational discourse, and human emancipation that propelled advancements in science and governance from the 18th century onward.^[70] This perspective views postmodern relativism as a distortion of Enlightenment ideals, fostering skepticism toward verifiable knowledge and thereby stalling progress in fields like medicine and technology, where cumulative empirical evidence has demonstrably extended life expectancy from around 30-40 years in 1800 to over 70 years globally by 2020.^[71] Jürgen Habermas, a prominent defender of modernity, argues in his 1985 lectures compiled as The Philosophical Discourse of Modernity that postmodern assaults on metanarratives—such as those advanced by Jean-François Lyotard in The Postmodern Condition (1979)—commit a "performative contradiction" by employing rational argumentation to discredit rationality itself.^[72] Habermas maintains that thinkers like Michel Foucault and Jacques Derrida presuppose the validity of communicative reason even as they deconstruct it, rendering their critiques self-undermining and incapable of sustaining emancipatory goals without reverting to modernist universals.^[72] This defense posits that modernity's "unfinished project" of rationalization through discourse ethics offers a viable path to social coordination, contrasting with postmodernity's alleged retreat into local, power-inflected narratives that obscure causal mechanisms in historical change.^[71] From a modernist standpoint, particularly in aesthetic and structural terms, postmodernity is faulted for substituting ironic pastiche and surface play for the disciplined pursuit of form and critique inherent to modernist works, such as those of James Joyce or Le Corbusier in the early 20th century.^[73] Modernist proponents assert that this shift promotes inconsistency without accountability, as postmodern artifacts—like Jean Baudrillard's simulations in Simulacra and Simulation (1981)—eschew modernist norms of coherence and depth, yielding cultural products that prioritize deconstruction over constructive engagement with reality's underlying structures.^[3] Such critiques highlight how postmodernity's aversion to totalizing frameworks erodes the modernist faith in progress through innovation, evident in achievements like the 1913 assembly line efficiencies that halved production times in manufacturing.^[71] Enlightenment and modernist objections converge on the charge that postmodernity's epistemological pluralism invites obscurantism, where claims to knowledge become indistinguishable from subjective assertions, as seen in the Sokal Affair of 1996, where physicist Alan Sokal submitted a hoax paper laden with postmodern jargon to Social Text, exposing vulnerabilities to non-empirical validation in certain academic discourses.^[70] Defenders of these traditions argue that without anchors in falsifiable evidence and causal reasoning, postmodern approaches risk amplifying biases under the guise of pluralism, contrasting with modernity's record of institutional reforms, such as the 1789 Declaration of the Rights of Man, grounded in universal principles that have influenced over 100 national constitutions.^[72]

Conservative and Traditionalist Objections

Conservative thinkers, such as Allan Bloom, have argued that postmodern relativism in higher education rejects the pursuit of timeless truths found in the Western canon, resulting in students who are intellectually impoverished and incapable of rational discourse or moral judgment.^[74] In his 1987 book The Closing of the American Mind, Bloom described this shift as a betrayal of Socratic inquiry, where openness to all views equates to indifference toward any, fostering a culture of superficial tolerance that evades substantive ethical commitments.^[75] Traditionalist philosophers like Roger Scruton critiqued postmodernism as an adversarial ideology that deconstructs established cultural forms without offering viable alternatives, portraying it as a form of intellectual sabotage aimed at dismantling the sacred and beautiful elements of civilization. Scruton contended that by denying objective aesthetic and moral standards, postmodern approaches erode the communal bonds sustained by shared reverence for tradition, leading to fragmented societies prone to nihilism.^[76] He emphasized that this rejection of truth claims not only uglifies art and architecture but also undermines the conservative principle of inheritance, where past wisdom guides present stability.^[77] Alasdair MacIntyre, drawing from Aristotelian-Thomist traditions, objected to the postmodern condition as the endpoint of modernity's emotivist fallacy, where moral judgments reduce to subjective preferences devoid of rational grounding in practices and virtues. In After Virtue (1981), MacIntyre diagnosed this as a crisis of incommensurable traditions without a framework for adjudication, arguing that it dissolves the narrative unity essential for personal and communal telos, thus incapacitating ethical deliberation.^[78] He advocated reviving pre-modern communities of inquiry to counter this relativism, warning that without such anchors, societies devolve into manipulative power struggles masked as discourse.^[79] These objections extend to postmodernity's dismissal of grand narratives, which conservatives view as an assault on foundational institutions like religion and family, empirically linked to measurable declines in social trust and cohesion; for instance, data from the General Social Survey since the 1970s show correlating drops in institutional confidence amid rising individualistic ideologies.^[80] Traditionalists maintain that privileging contingency over causality ignores the empirical success of historically rooted norms in fostering stable civilizations, as evidenced by the longevity of Judeo-Christian ethical frameworks compared to transient postmodern experiments.^[81]

Empirical and Scientific Challenges

Postmodern theorists, such as Jean-François Lyotard, have characterized science as one metanarrative among many, subject to cultural and power dynamics rather than yielding objective truths, with claims that scientific knowledge is socially constructed and lacks privileged epistemological status.^[82] ^[83] This perspective, echoed in works by Michel Foucault on knowledge-power relations, posits that empirical claims in science reflect discursive practices rather than independent reality.^[84] Scientific challenges counter that the empirical successes of the scientific method—its capacity for falsifiable predictions and reproducible results—demonstrate realism over relativism, as theories like quantum mechanics and general relativity enable technologies such as GPS systems, which account for relativistic time dilation with accuracies of 10^{-10} or better in daily operations.^[82] For example, the prediction and 2015 detection of gravitational waves by LIGO, confirming Einstein's 1915 field equations through interferometry measuring strains of 10^{-21}, occurred via rigorous empirical testing independent of cultural narratives, yielding consensus among physicists worldwide.^[82] These outcomes persist across diverse laboratories, underscoring science's self-correcting mechanism via evidence, which postmodern relativism undermines by equating all epistemologies.^[83] A pivotal empirical critique emerged from the 1996 Sokal affair, where physicist Alan Sokal submitted a hoax article, "Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity," to the journal Social Text, asserting absurdities like quantum gravity as a "social and linguistic construct" and citing postmodern figures approvingly; the piece was published without peer review, exposing lax standards in applying scientific concepts to cultural theory. Sokal's subsequent book Fashionable Nonsense (1998, co-authored with Jean Bricmont) systematically documented misuses of mathematical and physical terms—such as Lacan's erroneous invocation of non-Euclidean topology or Kristeva's conflation of fractals with poetic metaphor—by postmodern intellectuals, arguing these abuses lack empirical grounding and erode scientific literacy.^[85] This episode, replicated in later hoaxes like the 2018 Grievance Studies affair targeting similar journals, highlights how postmodern frameworks in humanities scholarship often bypass falsifiability, contrasting with hard sciences where claims fail without evidential support.^[82]

Contemporary Status and Successors

Signs of Decline or Persistence in the 21st Century

In higher education, postmodern emphases on plurality, partiality, and multiplicity continue to shape pedagogical shifts toward student-centered learning and customized curricula, reflecting a rejection of universal standards in favor of individualized knowledge construction.^[86] Undergraduate enrollment trends, including an 8% decline from 18.1 million in 2010 to 16.6 million in 2018 alongside rising non-white participation, align with postmodern critiques of traditional hierarchies, prioritizing diversity and practical, self-directed outcomes over modernist ideals of objective expertise.^[86] Public attitudes reinforce this persistence, with surveys indicating widespread relativism: 74% of U.S. adults in 2025 trusted personal feelings over facts for moral truth, two-thirds rejected absolute moral standards, and a majority viewed truth as subjective without fixed right or wrong.^[87]^[88] Cultural production, however, signals decline, as postmodern irony and metafiction from pre-1985 works like The French Lieutenant’s Woman fail to resonate with post-1985 generations immersed in interactive media.^[89] Alan Kirby argues this stems from a paradigm shift to "pseudo-modernism," dominated by user-driven technologies such as reality TV (Big Brother), Wikipedia editing, and CGI-heavy films (The Lord of the Rings), which prioritize ephemeral participation and banality over deconstructive play, rendering traditional postmodern texts obsolete even in academia.^[89] New cultural outputs rarely exhibit core postmodern traits like sustained irony or narrative destabilization, with indifference to recent attempts (e.g., Lunar Park) underscoring exhaustion.^[89] Politically, persistence manifests in identity-focused movements and skepticism toward grand narratives, yet backlash has intensified since the 2010s, exemplified by populist rejections of relativist elites in events like the 2016 U.S. election and Brexit, framing them as defenses of factual sovereignty against narrative fragmentation. Conservative critiques portray postmodernism as eroding democratic foundations through subjectivism, fueling demands for objective accountability amid perceived institutional biases sustaining it in media and universities.^[91] This tension highlights causal realism's challenge to relativism, as empirical failures in policy (e.g., unchecked pluralism yielding polarization) prompt reevaluation, though surveys show relativist views enduring among majorities.

Emerging Alternatives like Metamodernism

Metamodernism, articulated by cultural theorists Timotheus Vermeulen and Robin van den Akker in their 2010 essay "Notes on Metamodernism," posits a cultural paradigm that oscillates between modernist sincerity, enthusiasm, and faith in progress on one hand, and postmodern irony, relativism, and skepticism on the other.^[94] This "informed naivety" seeks to navigate the tension without resolution, enabling a renewed pursuit of meaning amid doubt, as evidenced in contemporary art forms that blend earnest aspiration with self-aware detachment.^[95] Unlike postmodernism's rejection of grand narratives, metamodernism tentatively reembraces elements like pluralism and democratization while acknowledging their provisional nature, positioning itself as a response to postmodern exhaustion observed in the early 21st century.^[95] In artistic and literary expressions, metamodernism manifests through works that juxtapose nostalgia and irony, such as Wes Anderson's 2014 film The Grand Budapest Hotel, which combines meticulous historical reconstruction with whimsical detachment to evoke both sublime beauty and historical fragility.^[95] Similarly, Julian Barnes's 2011 novel The Sense of an Ending integrates modernist introspection on personal agency with postmodern fragmentation of narrative, underscoring themes of historical accountability without dogmatic closure.^[95] These examples illustrate metamodernism's structural logic of oscillation, applied across media to foster authenticity amid uncertainty, with academic citations of the paradigm surging fourteenfold between 2010 and 2018.^[96] Extending to social sciences, metamodernism has been proposed as a framework for addressing 21st-century metacrises, including mental health declines and techno-environmental challenges, by integrating modernist progressivism with postmodern critique through mixed-method research and transdisciplinary approaches.^[96] Its application during the COVID-19 pandemic, for instance, highlighted adaptive oscillations between hope and melancholy in policy and societal responses.^[96] Scholarly analyses in fields like archaeology and cultural studies further evidence its traction, structuring practices that balance empirical rigor with reflective irony, though critics note its conceptual vagueness and need for empirical validation beyond anecdotal cultural trends.^[97]^[96] Parallel developments include remodernism, initiated by artists Billy Childish and Charles Thomson via a 1999 manifesto, which rejects postmodern devaluation of ideals in favor of reasserting modernist aspirations toward truth and human significance in visual arts.^[98] This movement emphasizes spiritual and ethical dimensions discarded by postmodernism, promoting a return to authentic expression over ironic detachment, and has influenced anti-establishment art collectives like Stuckism.^[99] Both metamodernism and remodernism signal a broader cultural shift away from postmodern relativism, favoring paradigms that reclaim purpose and hierarchy, albeit through distinct mechanisms of integration versus revival.^[100]

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https://philosophynow.org/issues/162/From_Postmodernism_to_Metamodernism
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Modernism, Postmodernism, Remoderism - New Art Examiner
Oct 17, 2017 · Modernism was a period which valued ideals. Postmodernism was a period which devalued ideals. Remodernism is a period which revalues ideals.
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Remodernism & Stuckism
Jul 19, 2022 · We were putting ourselves forward as an alternative to Post-Modernism. So I thought we should call ourselves something else. Well, we're drawing ...
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After Postmodernism: 4. Remodernism - Brendan Graham Dempsey
Aug 6, 2020 · 3. Remodernism discards and replaces Post-Modernism because of its failure to answer or address any important issues of being a human being.Missing: alternative | Show results with:alternative