This distressing type of inter-personal violence occurs in many countries across the world, and is an important issue for gender and development specialists to deal with. Over the last twenty years or so, this form of inter-personal and community violence has drawn growing international attention, and this new book can be seen as part of increasing worldwide concern.
Critical Analysis of Postmodernism. One of the most outspoken critics of postmodern theory has been the German philosopher, Jurgen Habermas. Further, by criticizing the Derridian deconstructionist principle, Habermas said that deconstruction understood language as a series of signs, which create a set of relations, which we mistakenly take to be putative things, but which is in fact nothing more than a chain of infinite references to other signs, thus forestalling the possibility of a definite interpretation of a text.
Habermas, on the contrary, develops a theory based on rational consensus, which opposes the positive position truth based upon scientific, empirical, objective observationbut which does not resort to the radical textuality of postmodernism where the text is understood as an open-ended, infinite process of disruptive signification.
Discourse for Habermas is not simply the interplay that signifies with no touchstone for making truth claims. Habermas has sought to defend many of the same principles, while making a more detailed critique of the ideas of postmodernist theorists in The Philosophical Discourse of Modernity.
Like that of Habermas, Frederic Jameson also criticizes the theory of postmodernism from the Leftist perspective. He argues that postmodernism ought to be thought of as the apologetic or justificatory cultural discourse of the third stage of capitalism, namely, late or multinational capitalism.
In fact, Jameson periodizes capitalism into various phases. He suggests that the first two phases are classical capitalism and high capitalism. Each new phase of capitalism has brought with it a concomitant distancing of the social.
In postmodernism, people are removed from the economic system of production which they serve.
According to Jameson, the principal characteristics of this discourse of postmodernism are that it is a new kind of flatness or depthlessness, a new kind of superficiality in the most literal sense — perhaps the supreme formal feature of all the postmodernisms.
The effacement of a personal, unique style and a sense of history itself, and their replacement by pastiche not parody, but the rewriting or trans-coding of typical modernist idioms into jargon, badges and other decorative codes and nostalgia, there by instituting a celebration of surfaces which denies the hermeneutics of depth.
This is an attempt to resist the obliteration of differences, the effort to make unlike things the same, and the imposition of an overall identity on radically dissimilar concepts, ideas, or persons.
Like other consumer goods cultures are also producing and discriminating by new kind of capitalist groups in this market economy. Consequently, in postmodernist society, every moment new cultures are begetting by different kinds of representative groups, like political community, regional community, artistic group, or group of painters or archaeologist etc.
In such a situation clashes of civilization are very much natural. There is not anything original. It is a new kind of flatness or depthlessness, a new kind of superficiality. Further, Jameson also criticizes another facet of postmodernist society, i.
Similarly, postmodernist technology and distribution and production relationship, which is emerging there in the postmodernist society, is also criticized by Jameson. He argues that during the modem days the technology was oriented towards production according to the demand of the society; on the contrary, in the postmodernist society, technologies are increasing the demands of the society.
Market is not directed by individuals, but individuals are controlled by markets. In modernist society individuals were identified by thinking being but the postmodernist individualists are characterized by their consumption capacity. This experience finds aesthetic representation through the related concepts of pastiche and schizophrenic temporality.Top Graduate School Essay Writing Mistakes You Must Avoid.
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Honour Killings In India Philosophy Essay. Print Reference this The term 'honour killing' was introduced by a Dutch Turkey expert in to separate such killings from other kinds of killing in the families and communities. ). So, in one way or the other such rules discriminate a lot against women and further support honour.
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Many times, honour killings are not completely about honour. They are also carried out as sharp deterrents against unsolicited intermixing with unwanted groups of people, often those groups with whom the killers face property or business-related competition or threat.
Honour Killings Spreading Through the Globe Honour killing is an act of murder usually done by a family member, predominately males towards females, where the victim has supposedly dishonoured the nationwidesecretarial.com is one of the main concepts that a family values leaving it to be held higher than almost any other concept.
It is associated with pride and is carried within a family; a reputation in. How can we stop honour killings?
Therefore, Islam can help us against honour killing as a religion that protects women from violence and condemns those who hurt them.