MODERNITY, POSTMODERNITY AND THE PRESENT

MODERNITY, POSTMODERNITY AND THE PRESENT


Prepared by: Hasbullah Mohamad

Introduction

This study will concentrate on Smart’s article: Modernity, Postmodernity and the Present. There are some discussions and arguments based on the main concept of modernity, historical background and its role in society which could be accordingly evaluated as one of the current worldviews towards the survival of human life. For that purpose, several points of its content will be analyzed in order to come out either the shortcoming or outstanding of modernity.


The Main Characteristic of Modernity

The central idea of modernity is “the change” which means everything is changing and nothing stays as permanent. Therefore, there is no universal concept in human life. Everything including knowledge must be based on empirical methods and human reason only which accept assumption as a basis in one’s hypothesis. For them, anything cannot be achieved by any empirical method should be rejected. There is no place for religion and metaphysic which are later considered as a dogma.


How to Understand Modernity and Postmodernity

Barry Smart questions the way to understand modernity which only could be done by understanding the nature of the present and its conceptual distinctions namely industrial and postindustrial and the modern and postmodern.

The conceptual distinction between industrial and postindustrial society, that the change is determined or influenced by technology or associated with it. In fact the change in human life is a reality.

James believes that the idea of postmodernism as an appropriate way of understanding the cultural space of late capitalism. His view has been endorsed in the work of Lash and Urry who argue that the “breakdown of older organized capitalist forms” is accompanied by the emergence of a postmodernist cultural sensibility.


Towards a History of Modernity

In relation to modernity, there is a need to understand modern age, its emergence, development, and current crisis in relation to the past until the present age. Smart illustrates that Kroker and Cook take the view that the intellectual horizon of the modern age extends back beyond the Enlightenment and the respect works of Kant, Hegel, Marx and Nietzsche to the fourth century and Augustine’s radical reformulation of the philosophy of progress and exploration of the physics, the logic and the ethics of modern experience.

Toynbee argues that the beginning of the “Modern Age of Western History” occurs in the last quarter of the fifteenth century amongst the people on the Atlantic seaboard of Europe and derived from the emergence of a form of “cultural pharisaism” and an associated technology of the ocean.

Berman identifies three distinctive historical phases in the development of modernity; (1) first extends from the beginning of the sixteenth to the end the eighteenth century in the beginning to experience modern life. (2) Second phase commencing with the French Revolution and the emergence of upheavals in social, political, and personal life with “the great revolutionary wave of the 1790s”. (3) Finally, the global diffusion of the process of modernization and the development of a “world culture of modernism” (which precipitates more turmoil in social and political life).

The term “modern” derives from the late fifth century Latin term modernus which was used to distinguish an officially Christian present from a Roman, pagan past which is employed to situate the present in relation to the past of antiquity, appearing and reappearing exactly during those periods in Europe when the consciousness of a new epoch formed itself through a renewed relationship to the ancients.

In relation to reason, religion and aesthetic appreciation it was argued that moderns were more advanced, more refined and in possession of more profound truths than the ancients. The eighteenth century Enlightenment philosophical project has developed the spheres of science, morality and law in accordance with their respective inner logic and interpretation.


Modernism

The term is meant something to each person using it, that it referred to no specific school or movement. Modernism is described by Bell as a cultural temper pervading all the arts; as opaque, unfamiliar, deliberately disturbing, experimental in form and disruptive of mimesis. It constitutes a response to late nineteenth century social changes in sense perception and self-consciousness which arose from space-time disorientation associated with fundamental transformations in communication and transport, and a crisis of self-consciousness following an erosion of religious beliefs and values respectively.

The emphasis of modernism is upon movement and flux, on absolute present, if not the future as present and it is characterized by a refusal to accept limits, the insistence on continually reaching out to destiny that is always beyond: beyond morality, beyond tragedy and beyond culture. Those imply within the status of modernism as an adversary culture, one which seeks to negate every prevalent style including in the end, its own.


Postmodernism

The postmodernism is rarely rigorously differentiated from modernism, indeed within both aesthetic and sociological discourse there has been a marked tendency to conceptualized postmodernism as a part of the modern. Post-Modern Age is considered to be marked by the rise of an industrial urban working class.

The scenario of a post-Modern Age lying in wait for prosperous, comfortable and complacent modern middle class which had not only lost the necessary fund of creative psychic energy required to drive the Western industrial system, but imagined that a safe satisfactory Modern Life had come to stay as a timeless present. Toynbee argues that Western technology advances precipitated a crisis in human affairs through the imposition of a rate of change beyond the adaptational capacity of a single life. A problem subsequently described by Toffler as “future shock”.

Postmodernism has been described as a logical culmination of the premises of romantic-modernist traditions; as a reactionary tendency which reinforces the effects of technocratic, bureaucratic society and as a style which emphasizes diversity, displays a penchant for pastiche and adopts an inclusivist philosophy advocating eclectic use of elements from the past. Smart views postmodernism finally leads to suffer the same fate as modernism.

A concept of postmodernism has been invoked to signify that the limits of the modern have been reached, that the pursuit of unshakable foundations for analytic truth constitutes a fruitless project, one that will continue to remain incomplete in so far as the metaphysical presuppositions at the heart of Western philosophy are themselves problematic. It has been argued that the promised of modernity to achieve the emancipation of humanity from poverty, ignorance, prejudice and the absence of enjoyment is no longer considered to be feasible.

Smart’s view on Modernity and Postmodernity

Smart concludes that the contributors in their claims of modernity and postmodernity actually do not understand what is meant by modernity and the problem of postmodernity. Such responses should not be taken too literally and one might suggest that speculation in one of his earlier works, that the entire modern episteme formed towards the end of the eighteenth century might be about to topple, contributed significantly to the development of the modernism-postmodernism debate.

Another way to understand the present predicament is to recognize that what is encountered in the debate over the possibility of a distinction between modernity and postmodernity is a realization that the goals and values which have been central to Western European civilization can no longer be considered universal, and that the associated project of modernity is unfinished because its completion is inconceivable and its value in question. The critical implication is that complex transformations, questions and problems deemed to be constitutive of the present are not adequately articulated in prevailing forms of social theory, indeed cannot be so.



The Islamic Point of View

Islam is a complete way of life. It is very comprehensive and inclusive of all aspects of life. A true Muslim not only seeks to practice ordinary rituals but also to perfect all aspects of his life based on the guidance from the almighty God (Allah) which is clearly stated in the Quran:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَاي وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ(162)لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ(163)
“Say: truly my prayers and my service of sacrifice, my life and my death, all are for Allah, the Cherisher of the worlds. He has no partner. This am I commanded and I am first of those who surrender (unto Him).” (6: 162-163)

The objective of sharÊÑah (divine guidance) brought by the prophet Muhammad (saw) is to guide people to the right path, to make lawful the good and pure things and to forbid bad and impure things. SharÊÑah was revealed to free mankind from the grip of their whims and fancy (al-hawÉ). So that they may submit and surrender to the will and guidance of Allah (swt) which it shows the purpose of one’s life towards God.

In response to modernity, Islam has established the characteristics as a complete way of life for humanity as follow:

1. Stability (Permanence) and Flexibility

As modernity believes that “the change” is everything and nothing stays permanently in human life, but Islam is totally contradictory to such a worldview. Islam is a permanent religion in the sense that its fundamental teaching principles have been revealed to the prophet Muhammad (saw), who is the last Messenger. Allah says;

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الإِسْلامَ دِيناً
“This day have perfected your religion for you and have chosen for you Islam as your religion” (5: 3.)

The elements of creed or aqidah and the fundamental principle of sharÊÑah such as salat, zakat, Hajj, fasting, enjoining good and forbidding evil (etc.) are permanent. However, these elements of permanence do not make Islam as a rigid system that undermines flexibility, change and movement.

The absence of permanence or stability will generate relativism and anarchy. Meanwhile, the absence of flexibility and change will make the system rigid and inefficient that cannot admit any change coexist in harmonious equation which make the teachings of Islam appropriate to all times and places.

The Quran and Sunnah contain the eternal guidance given by the Lord of the universe (Rabb al-‘ÓlamÊn). Allah’s guidance is free from the limitations of space and time. It is eternal in nature. Allah swt has given man the freedom in every age in the way suited to the spirit and conditions of the age.

This freedom is exercised through ijtihÉd (intellectual effort to arrive at the truth) to apply the divine guidance to the problems of the age. Thus, the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. For example, collection of zakat, observation of the moon of Ramadhan, health and adhan. It shows that Islam is not opposed any sort of new things provided it must be within the framework of sharÊÑah.

In contrast, modernity and postmodernity reject revelation and religious experience which are considered as a dogma. They believe whatever values come from religion are not relevant and contrast with the principle of change which is totally based on empiricism and reason.

The fact that the Quran and Sunnah have been in existence for the last fifteen centuries and still available in its original form is a good sign of eternal care and permanence. Allah says;
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“We have without doubt sent down the messenger and We will assuredly guard it (from corruption)” (15:9)


2. Comprehensiveness and Universal

Modernity and postmodernity infect a new domination of the western culture that aimed at destroying all traditional systems, cultures, and values of non-western nations which is the ground upon which globalization has been established. According to modernist and postmodernist, there is no universality and comprehensive system of life instead the changes and individualistic values will take place in community which is influenced by technology and its changes from time to time.

Since Islam is the message to man in all phases of his life, no wonder, then the Islamic teachings as whole are so comprehensive that they can manage all human affairs. Such comprehensiveness is manifested in matters of faith, worship rituals, ethics, laws and regulations;

i. The Comprehensiveness of the Islamic faith
It can interpret and explain all the large issues that have always obsessed the human mind. Such issues as Divinity, the universe, man, prophet hood and fate.

The Islamic faith is also not conceived by the mind alone such as in the man-made philosophies which depend only on the mind to recognize Allah and understand the universe. Islam depends on thought (reason) and senses as two complementary tools to attain human knowledge under the guidance of revelation.

This criterion distinguishes Islam from modernity with the remark that Islam also considers reason and human perception are sources of knowledge in the sense that are not the absolute way of truth, but rather as the tools to subordinates the divine knowledge (revelation).

ii. The Comprehensiveness of Islamic worship
The Muslim worships Allah not only by his tongue, body, mind or senses, each one separately, but he uses these elements all together at one time.

The other implication of the comprehensiveness of worship is that it is not limited to the practicing of the known rituals such as prayers, zakah, fasting, pilgrimage, but involves any act which tends to please people and make life better in all aspects of dealing with community.

In Islam, everything (deed) will be considered as ÑibÉdah provided following two conditions; (1) sincere to seek a pleasure of Allah and (2) follow all of His commandment (halÉl and harÉm). According to the concept of ÑibÉdah, Islam provides proper foundation to human capital development in dealing with technology, culture and social life under the guidance of divine Will in which modernity and postmodernity did not provide such foundation anymore.

iii. The Comprehensiveness of the Islamic moral code
The Islamic moral code is much more than what people term as the “religious moral code” represented in practicing the rituals, avoiding intoxicants etc. It extends to cover all aspects of human life to portray a model example of what they should be on spiritual, worldly, intellectual, emotional, individual or collective scale. Some ethical concepts in Islam such as amanah, halal and haram doctrine in “the end does not justify the means”, the responsibility in performing duties and the rights, and commitment to values (good or bad) make Muslim answerable towards God as well as the society. All of these concept are totally ignored in modernity and postmodernity.

Islam as a universal religion for the whole of mankind and Allah is the Lord of the whole world. The mission of the prophet Muhammad is a universal, whereby all men are equal regardless of color, language, race, nationality, social, status, poor or wealth. Islam removes all socio-economic and cultural barriers and proclaims the ideal of the whole humanity being one family of Allah. Thus, the universality of Islam makes Muslim treats others in equality and justice regardless religion, region, race and ethnic. Meanwhile, modernity and postmodernity perform injustice because of lacking moral values. According to them, there is nothing but materialistic approaches in dealing with people and civilization.

3. Godliness (Rabbaniyyah)

Islam rejects modernism and postmodernism which only recognizes scientific method in their approaches of knowledge, meanwhile the concept of Godliness (Rabbaniyyah) is one of the most fundamental characteristics of Islam which means “(system) comes from Allah”. This criterion distinguishes Islam from the philosophical and scientific worldviews and their perception of God. Islam is attributed to Allah the Lord of everything who is the source of the religion.

According to al-QaradÉwÊ, The godliness (RabbÉniyah) in this context can be seen as follow:
1. The Godlines of objectives and goals
2. The divine origin of source and method

1. The Godliness of objectives and goals.
It indicates that the ultimate goal of Islam is to attain Allah’s love and pleasure. It is undeniable that Islam has other goals and objectives on either the human and social level, but reflection on them shows that they all serve greater goal which is to please Allah and win His reward. In Islam there are regulations for people’s transactions which only aim at systematizing people’s lives to refrain them from conflicting over worldly matters so that they can spare all their time for approaching Allah, worshiping and pleasing Him.

As a Muslim one has to bear in mind that everything which is commanded by Allah is certainly good for humanity and likewise everything which is forbidden by Him is bad. Only Allah alone has right to determine what is good and bad. The real Muslim will submit himself to the will of Allah in all circumstances without doubt. This is the reason why the essence of Islam is monotheism. Islam allows even encourages Muslim to utilize scientific knowledge in his research along with the above concept as a bottom line in dealing with it. By doing so, one will recognize Allah as the almighty Creator within his scientific research.

In contrast, modernity and postmodernity deny religious values to be along with scientific knowledge (empirical inquiry). As a result, scientific knowledge which is developed based on assumption rather than “conceptual knowledge” (divine teaching) leads to be more chaos and destruction in human life and the environment as well.

2. The divine origin of source and method
This category is related to the method which Islam designated to reach to its planned objectives. The method is purely divine because it is taken from a divine source which is the revelation to the Rasulullah (s.a.w) This method is not the demand of a certain person, dynasty, social class, political party, but it is the Will of Allah Who meant to make it a guiding light, a remedy and a mercy for His servant.

In Islamic concept, Allah is the only Law maker. He is the only One that commands and forbids, determines what is lawful and unlawful. He is Ruler of mankind, the God and Lord of mankind. No one but He has the right to legislate except for what He has permitted or left open. Even the Prophet (s.a.w) himself did not have the authority to make laws.


Conclusion

In conclusion, Islam provides the comprehensive and outstanding system of human life. Islam allows any approaches to be implemented in human life as long it does not contradict with divine regulation (revelation) as a centre of all considerations. In contrast, modernity and postmodernity give an absolute truth to human reason and sense perception to deal with civilization, even sometime ignore human reason in this regard. Revelation is not considered as a source of knowledge because of the rejection of dogmatic values.

As a matter of fact, modernity and postmodernity nowadays produce more chaos and destruction to humanity and environment as a consequences of the failure of such human-made worldviews which against the divine nature (the commandment of Allah) in forming dynamic society and humanity. Surprisingly, postmodernity or postmodernism which currently we live in, is getting worse from time to time which can be seen of increasing a number of crime, social problem, political conflict and instability, environmental problems, war and so many difficulties in today’s community. There is no solution unless returning to the Islamic way of life.






References

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Article :
Barry Smart : Modernity, Postmodernity and Present.