现代性【英】

modernity

译文来源

[1] Zhang Yibing. A Deep Plough: Unscrambling Major Post-Marxist Texts From Adorno to Zizek [M]. Berlin: Canut International Publishers, 2011: 176.
[2] 金炳华.马克思主义哲学大辞典[Z].上海辞书出版社，2003：1057.

定义

现代性，是指知识、理论、社会生活呈现的现代思想特征。这个概念在西方哲学和伦理学是用来标志现代社会的根本特征及其与传统社会的本质差别，源自“启蒙运动”，是一个内涵丰富的多维度的综合概念。从哲学角度看，哈贝马斯把它看做是“一种新的社会知识和时代，它用新的模式和标准来取代中世纪已经分崩离析的模式和标准”（陈嘉明等，2001：2）。福柯认为现代性是“一种态度”，而不是一个时间概念、一个历史时期，他的解释是：所谓态度，指的是与当代现实相联系的模式；一种由特定人民所做的志愿的选择；最后，一种思想和感觉的方式，也就是一种行为和举止的方式，在一个相同的时刻，这种方式标志着一种归属的关系并把它表述为一种任务。无疑，它有点像希腊人所称的社会的精神气质（ethos）(汪晖等，1998：430)。现代性思想又被称为“现代主义”，由现代性指引的社会变迁也就是现代化，那么实现现代化的社会也就是现代社会。现代性的作用也是两方面的，一方面其给人类带来了物质生活上的丰富便捷，另一方面同样也给人类带来了新的灾难，生态环境严重破坏。这样人类容易陷入理性化造成的“铁笼”，甚至精神上容易陷入无根生存状态。于是人们开始反思，在此过程中提出了“后现代主义”。

定义来源

[1] 陈嘉明等.现代性与后现代性[M].人民出版社，2001.
[2] 汪晖，陈燕谷.文化与公共性[M].三联书店,1998.

例句

1. 索雅指出了他所说的20世纪60年代开始的“后现代过渡”。在他看来，这是一种范式转换，不可逆转地改变了我们的社会生活，“另一种时空文化似乎正在当代环境中形成，并且正在重新定义现代世界中的日常生活的本质和体验，随之而来的是社会理论的整体结构”。现代性正在一个“三种空间化交汇”的过程中被解构:“后历史主义”、“后福特主义”和“后现代主义”。第一种空间化是摆脱了“在时间中”（being in time）的特权；第二种是在19世纪和20世纪上半期占统治地位的大规模生产体系的衰落；第三种是对现代性精神本身——充满了极权主义色彩和对“进步”的迷信——的文化和意识形态反动。这一切都是20世纪下半期全球经济危机——表明了战后经济繁荣的终结——的反应。事后看来，战后的繁荣似乎是现代性的告别演出。——《后马克思主义思想史》，2011：186

1. Soja identifies what he calls a ‘passage to post modernity’ beginning in the late 1960s, and it is conceived of as a paradigm shift which has irreversibly altered our social existence: ‘another culture of time and space seems to be taking place in this contemporary context and it is redefining the nature and experience of everyday life in the modern world-and along with it the whole fabric of social theory.’ Modernity is being deconstructed in a process which involves the ‘convergence of three spatialisations’: ‘post historicism’, ‘post Fordism’, and ‘post modernism’. The first is a shift away from the privileging of ‘being in time’; the second the decline of large-scale mass-production industrial systems of the kind that held sway in the nineteenth and first half of the twentieth century; the third, the cultural and ideological reaction against the ethos of modernity itself, with its authoritarian overtones and cult of ‘progress’. All of these constitute responses to the global economic crisis in the closing decades of the twentieth century, signalling the end of the post-war economic boom. In retrospect that post-war boom comes to seem like the swan-song of modernity. -Quoted from Post-Marxism: An Intellectual History, 2001: 118-119.

2. 工业生产的实践也是一种新的物质存在，人类自己真正的社会历史存在。我以为，这个“历史”是经过马克思重新设定的“本体性”规定，也是在这个语境中，马克思才立刻接着说，德国当时是一个“只有很可怜的历史发展”或“历史发展的不足”的国家。德国拥有农业生产之上的悠久的历史性持存，却缺乏现代工业、商业和交往（交换）的现代性历史生存！——《回到马克思：经济学语境中的哲学话语》，2009：411

2. The practice of industrial production is also a new material existence, man’s true social historical existence. I believe that this “history” has been redefined according to Marx’s “ontological” qualification. It is in this context that Germany is a country that has shown “very little historical development,” or “insufficient historical development.” Though Germany had a long historical existence in terms of agricultural production, it lacked the modern historical existence of modern industry, trade, and intercourse (exchange). -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 319.

3. 这个分析十分精辟.知识与循环式的愚昧对立，那么工业和破解自然秘密的实验科学的出现，必然要打破神学不朽的凝固性，因而才能成为历史生活的一种新形式更重要的是，历史意识第一次真正出现了。不同于原先虚假的政治权力编年史，由此始发的是作为历史存在本质的进步。准确地说，应该是基于现代工业生产的进。因为进步，才有了真正意义上的不可逆时间。同时，历史也代表着一种与不朽相对立的新的生存，即暂时性。这是一个很重要的现代性理论标注。德波援引了一句表达“文艺复兴运动真正精神”的颂词“生活之泉是如此美好，但转瞬即逝。”——《文本的深度耕犁：后马克思思潮哲学文本解读》，2007：122

3. Debord’s description of the history is overflowed with elegant poetics and ineffable solemnity. In his eyes, all this starts from the European Renaissance. In succession to the cyclical eternity of the above mentioned theistic discourse, he continues to contend, “The renaissance embodied the new form of possession of historical life. Seeking its heritage and its juridical basis in Antiquity, it was the bearer of a joyous break with- eternity. The irreversible time of the Renaissance was that of an infinite accumulation of knowledge, while the historical consciousness generated by the experience of democratic communities, as of the effects of those forces that had brought on their ruin, was now, with Machiavelli, able to resume its refection upon secular power, and say the unsayable about the State.” And it is well-reasoned. Knowledge stands against the cyclical fatuity, and the emergence of industry and experimental science as a key to the natural mysteries must break the solidification of theology in order to establish itself as a new form of historical life. What’s more important, historical consciousness appears for the first time. Different from the former false chronicles of power, progress initiates from here as the essence of historical being. To be precise, it is a progress based on the modem industrial production. Irreversible time emerges in the real sense due to this progress. At the same time, history also represents a new form of existence as opposed to eternity, namely temporality. This is a significant landmark of modern theory. Debord cites a eulogy that epitomizes “the very spirit of the Renaissance”: “Quant' è bella giovinezza/Che si fugge tuttavia.” -Quoted from A Deep Plough: Unscrambling Major Post-Marxist Texts From Adorno to Zizek, 2011: 175-176.

网络参考例句

例句 1：
对启蒙理性的反思和批判需要从外在的社会历史发展角度及内在的思想史视域来加以把握、检审，在充分肯定启蒙理性及现代性成就的同时，正视其自身的内在矛盾。——“启蒙理性及现代性：马克思的批判性重构”，载于《中国社会科学》2015年第2期
We should grasp and examine the rethinking and critique of elightenment reason externally from the perspective of the development of social history and internally from the perspective of intellectual history; affirm the achievements of enlightenment reason and modernity; face up to its inner contradictions; reveal the social crisis it brought about.

例句 2：
马克思对现代性问题的关注经历了从追求到批判、从宏观辩证批判到微观机制考察的转向。——“马克思技术批判视野中现代性追问的逻辑进程”，载于《中国社会科学》2015年第10期
Marx’s interest in the issue of modernity turned from pursuit to critique and from a macro-level dialectical critique to an examination of micro-mechanisms.

例句 3：
现代性一直伴随着我们并和我们无法分离，它不仅使得中国更加接近现代化，而且还影响了我们的生活、思维以及学术研究的方法，激励了我们的物质和文化知识的生产。——“消解‘单一的现代性’：重构中国的另类现代性”，载于《社会科学》2011年第9期
Modernity has always been with us and cannot be separated from us, which has not only brought China to modernization, but also influenced our life style, mode of thinking and way of academic research and stimulated our material and intellectual production.