Contents |
Post-modernism is a construct employed by academics to describe a unique set of characteristics that define late 20th century and early 21st century life. The notion is problematic, and there is little academic consensus on the validity of the theory (Webster, 1995, p.165). Among the characteristics of a post-modern society are increased globalization, rising consumerism, the fragmentation and sometimes dissolution of authority, and the commodification of information (Barney, 2004, p.18).
As it is suggested by the title, post-modern thinking comes after modern political thought. This does not mean that post-modernity is anti-modern, and it is sometimes conceptualized as hyper-modern (Barney, 2004, p.16).
Modernity refers to the period or social condition associated with the Industrial Revolution or the Enlightenment. Most theorists of postmodernity view it as a historical condition that marks the reasons for the end of modernity (Webster, 1995, p.166).
Post-modern political thought is charcterized by classical thinkers such as Michel Foucalt, Thomas Hobbes and Friedrich Nietzsche. Central to this construct is the assertion of the discursive and narrative qualities of truth (Barney, 2004, p.17). This assertion has been built on and elaborated to become a description of a social reality. At the core of the post-modern thesis is Hobbes assertion that truth and falsehood were a function of names and labels rather than nature, and that "power rather than justice is the central preoccupation of political life", which Nietzsche articulated as a society "beyond good and evil" (Barney, 2004, p.16).
Important to post-modern thought is the notion of language. Language is viewed as a construct, functioning in a highly self-referential manner (Barney, 2004, p.17), meaning that it is viewed as a complex, highly developed code intrinsically linked to an objective reality and capable of being manipulated. Post-modern thought is characteristically suspicious of claims to be able to identify the 'truth' as language is never 'innocent' or 'truthful' in itself (Webster, 1995. p.167). This was articulated by Michel Foucalt, who stated that "each society has its regime of truth, its 'general politics' of truth: that is, the types of discourse which it accepts and makes function as true" (Barney, 2004, p.19).
The post-modern assumption that we can only perceive the world through language has ramifications for our understanding and transmission of information (Webster, 1995, p.175). The post-modern notion of information subjects it to the same scepticisms as language and linguistical constructs. Information is, by necessity, communicated through language, and as language is theorized to have inherent authorship, therefore information is regarded as shaped, effected and lacking transparency (Webster, 1995, p.176).
Post-modernists also assert that society is not a world "about which we have information," but rather a world which is inherently informational in itself (Webster, 2005, p.177).
Theories of post-modernity and the network society share in common the notion of destabilized conceptions of human identity and relationships (Barney, 2004, p.18). Instead, these two discourses suggest that human beings often construct multiple versions of themselves which can be fragmented, incoherent and contradictory (Webster, 1995, p.178). Identities, constructed through language, are seen as being political, contextual constructs (Barney, 2004, p.18).
Barney, D. (2004) The Network Society, Great Britain: Polity Press. ISBN 0745626688
Webster, F. (1995) The Information Society Reader, London: Routeledge. ISBN 0415319285
