Modernity in Question?: Culture and Religion in an Age of Global Modernity
Modernity in Question?: Culture and Religion in an Age of Global Modernity
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现代性受到质疑？：全球现代性时代的文化与宗教
DOI：
10.1353/dsp.2011.0040
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发表时间：
2011
期刊：
影响因子：
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通讯作者：
A. Dirlik
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作者：
A. Dirlik
我想提出一个分析框架，试图解释过去20年里两个看似矛盾的事态发展：经济和政治全球化，通常被认为是前所未有的全球一体化，以及宗教或更广泛地说，传统主义的复兴，它们造成新的政治和文化裂痕，或重新打开旧的政治和文化裂痕。大多数关于全球发展的讨论都偏向于这些现象中的一种。我们都熟悉关于全球化的多产文献，这些文献提供了即将到来的全球一体化和同质化的愿景(或威胁)，其中宗教复兴带来的分裂似乎只是过去的遗产，很可能通过重塑世界的不可抗拒的全球化来弥合。另一方面，分析认为宗教复兴就是一切，不是过去的残余物，而是现代性的产物，指出多重现代性或“文明冲突”是人类在可预见的未来的命运。对其中之一的强调使人们无法认识到，一体化和碎片化--或同质化和异质化--可能是正在调整全球结构的相同进程的矛盾方面。我将这种新兴的全球状况描述为“全球现代性”。正如我将在下文中更详细地解释的那样，我对这一术语的理解不仅是全球政治和文化关系，而且是跨越国家和文明鸿沟的社会关系。宗教或宗教原教旨主义的问题不是“第三世界”或伊斯兰问题。更重要的是，这是一个资本主义现代性的问题。近几十年来，宗教的复兴不仅是发展中社会的一种现象，这些社会的文化遗产是过去的，尽管主要是表面上的，但它是资本主义现代性的产物，在这个号称世界上最先进--或者说至少是最强大--的社会里，宗教也非常活跃。在这个社会，宗教纠缠于对市场和个人企业至高无上的最公然的新自由主义信念。它在其他社会背景下采取的协同主义形式--不仅在伊斯兰社会，而且在所谓的儒家社会--也指出
I would like to present an analytical framework that seeks to make sense of two seemingly contradictory developments over the last two decades: economic and political globalization that is taken generally to point to unprecedented global integration, and the resurgence of religions or, more broadly, traditionalisms, that create new political and cultural fractures, or reopen old ones. Most discussions of global developments privilege one or the other of these phenomena. We are all familiar with the by now prolific literature on globalization offering visions (or threats) of impending global integration and homogenization, in which the divisiveness introduced by religious revivals appears merely as a legacy of the past, one that is likely to be bridged by an irresistible globalization that reshapes the world. On the other side are analyses in which religious revivals are everything, not as remnants of the past but as products of modernity that point to multiple modernities or "clashes of civilizations" as the human fate for the foreseeable future. Emphasis on one or the other precludes recognition that integration and fragmentation—or homogenization and heterogenization—may be contradictory aspects of the same processes that are restructuring the globe. I have descrihed this emerging global condition as "global modernity." As I shall explain below at greater length, I understand by this term not just global political and cultural relationships but also social relationships that cut across national and civilizational divides. The question of religion or religious fundamentalism is not a 'Third World" or Islamic question. It is, more importantly, a question of capitalist modernity. The resurgence of religion in recent decades is not just a phenomenon in developing societies whose cultural legacies are bound to the past, if mostly in appearance, hut a product of capitalist modernity that is also very much alive in the society that claims to be the most advanced in the world—or, at any rate, the most powerful—where it is entangled in the most unabashed neoliberal faith in the primacy of the market and individual enterprise. The coUectivist forms it takes in other social contexts—not just in Islamic but also in so-called Confucian societies—also points
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