Postmodernism = Globalism

Walter Truett Anderson says, “The postmodern condition is not an artistic movement or a cultural fad or an intellectual theory - although it produces all of those and is in some ways defined by them. It is what inevitably happens as people everywhere begin to see that there are many beliefs, . . . . Continue Reading »


Walter Truett Anderson suggests that postmoderns may be distinguished from others by the fact that they not only have a culture, but know that they have it. Or, put differently: “You do not choose to be premodern. If you choose, you are at least modern. If you know you are choosing, you are . . . . Continue Reading »

Therapeutic politics

Christopher Lasch pointed to the therapeutic dimensions of 1960s radicalism: “Acting out fantasies does not end repressions . . . it merely dramatizes the permissible limits of antisocial behavior. In the sixties and early seventies, radicals who transgressed these limits, under the illusion . . . . Continue Reading »

PR Politics

Clem Whittaker, a pioneer in the political use of media during the 1930s and 40s, candidly explained his theory of campaigning in a speech to the PUblic Relations Society of America: “There are thousands of experts bidding for every man’s attention - and every man has a limited amount . . . . Continue Reading »


Walter Truett Anderson points to the US invasion of Grenada (1983) as an example of a postmodern public-relations war: “its primary purpose was to give the American public a ‘win,’ to flex the muscles of the Reagan administration, to allow Americans to (in the phrase current at . . . . Continue Reading »

Poet or poem revisited

A reader, Dan Glover, sent the following response to my hints about the Christian as “poem.” “Christ, the eternal Word, indwells his people and his people corporate. He is the Word which controls us with his words (‘go, make disciples . . . baptizing them in the name of the . . . . Continue Reading »

Social Construction

Walter Truett Anderson suggests that postmodernism takes is rise from the recognition of the social construction of reality. This means: The institutions, practices, and habits that make up the contents of social life are made by human beings; and even natural reality is known and experienced . . . . Continue Reading »


In his Women, Fire, and Dangerous Things , George Lakoff tells about the Australian aboriginal tribe of the Dyirbal, who speak a language that classifies everything into four categories. One of these, “balan,” includes “women, bandicoots, dogs, platypuses, echidnas, some fish, . . . . Continue Reading »

Descartes’s myth

In the delightful opening chapter to his Concept of Mind (1949), Gilbert Ryle explains that Descartes’s mind-body dualism (“ghost in the machine,” as Ryle famously put it) was a response to the mechanization of the world: “Descartes found in himself two conflicting motives. . . . . Continue Reading »

Hegel on Descartes

In his book on Hegel, Charles Taylor summarizes the crique Hegel brings against Descartes. For Hegel, Descartes aims to unite thought and external reality, but the manner he uses to do that ends up losing both. The cogito is an “assertion of an immediate identity between thought and . . . . Continue Reading »