In Modern Society, From The Construction Of The Modern Spirit To The Construct

Since last middle ?century, post ?modernism has swept across all realms of west philosophy. And now it becomes a worldwide cultural vision. There are two tendencies about post ?modernism: deconstructive post ?modernism and constructive post ?modernism. To a certain extent, constructive post ? modernism, which is represented by Griffin, D. R. eliminates deconstructive post ?modernism?s negativism, nehilism andanarchic plural tendencies, so it has drawn more attention in these years. The main purpose of this dissertation is to discuss the basic tendency of human society?s development and breach of modem construction by researching and reflecting Griffin?s postmodem spin? tuality. It is composed of four parts, which analyses respectively the develop- ment of post ?modernism, the main connotations and the appraisals of post- modem spirituality and the enlightenment it gives us. The author concludes that although post ?modernism is complicated , it can be divided into two general tendencies. That is deconstructive post ?mod- ernism and constructive post ?modernism. Deconstructive post ?modernism is characterized by its thorough negation which makes it pessimistic. Griffin?s constructive post ?modernism appraises deconstructive post ?modernism?s critiques of modernity. However, it puts more emphasises on the importance of constructive activity. Thus it searches actively for the reconstruction of the relationship between human beings and the outside world, person and person, and of a good new world, trys to find a new road for human beings. In order to transcend from modem to postmodern, the most important thing is to achieve spiritual transcendence. That is the reason Griffin constructs his post- ??- modem spirituality. Postmodem spirituality doesn?t come from nihility, but is based on active absorption of deconstructive post ?modernism, other con- structive post ?modernism and modem spirituality?s advantages. By comparing with modem spirituality, Griffin elaborates the connotations of posttnodem spirituality. The essential character of modem spirituality is in- dividualism. It insists on the individual?s supremacy which is independent of nature, other people and society. The relationship between them is external, derivative and haphazard. The nature of human is an economic animal. The loss of modern spirituality eventually leads to a false spirituality which pushes human beings into a nearly self ?destruction dangerous situation. Comparative- ly, postmodem spirituality is characterized by emphasizing the reality of inner relationship and insisting on a wholeness view. It believes that the relationship between mankind and nature, individual and society is inner, essential and con- structive. They compose an organic entity. The nature of human is a creative being which is driven by acceptable values, achieveable values and contributed values. Thus it advocates a creative haman nature enjoying not only acceptable values but also creative values. Under the direction of this spirituality, post- modem society attaches much importance to the gemeinscaft, steady ?state e- conomy arid religion. Although postmodem spirituality has close relationship with modem spiri- tuality, it has its unique characters. First, it attempts to construct a social view by first coustructing a spiritual view and putting emphasis on the spirtual energy?s primary position. Second, it emphasizes a whole organic view, which view human?s e...