Civilization and politics as categories of permanent modernity

The phenomenon of modernity excite people, presumably, from the moment when a person became a reflexive being: perceiving himself as a creature living in time and space, surrounded by other objects and subjects; as an active creature. Acting and speaking. Language - is a way of encrypting / decrypting the world - in time immemorial turned out to be the cornerstone of the appearance of a person / subject, and together with a person / subject and modernity as situation of existential problematization of the current moment of individual life. A man as a subject has existed since the emergence of language and reflective consciousness. Likewise, modernity, which is the primary element of culture and civilization, is eternal to man: from the link man-time, subject-modernity, culture arises, civilization is born, all forms of human existence arise. Modernity is a derivative of human rootedness in time. Hence its permanent character: it is the result of a human-human dialogue and human reflection, permanently unfolding in time. Hence, permanent modernity, which structurally, as shown in the article, consists of the following elements: 1) civilization (foundations set by conditions and reflected in the mentality, assimilated a priori), 2) modernity (a stable value scale of civilization, expressed in artistic practice and forms of political request, including at the level of theses: “time is money”, “Reason, Emancipation, Progress”, etc.), 3) culture (forms of social life in modern conditions, accepting micro- and macro-forms), 4) postmodernity (situations groping for new foundations, unfolding in the horizon of culture, but with the goal of modernity and civilization), 5) the intercivilizational era (the position of breakdown), 6) the subject (a person who realizes his own self and creates a project for a social future), 7) a multitude (a community of followers, emerging around the subject), 8) politics (procedures for the implementation of modernity in the field of intersubjectivity, the final mechanism of cultural transformation, where do not merge love, philosophy and art, and the main movers are the subject, utopia and revolution, hidden in the space of everyday life). At the same time, civilization and politics form a static-dynamic whole, within the boundaries of which culture in the broad sense of the word develops and unfolds. The author declares no conflicts of interests.

Keywords

Authors

References