In the past year or so, I have heard a variety of individuals use the term, “postmodernism” in casual context. A “post-modern” age may have been conceived and coined decades ago, but we feel its weight as a matter of course now more than ever. The term itself may seem daunting and esoteric, which is why I believe it is necessary to provide a more detailed and careful outline.
There is, to my knowledge, no more rigorously detailed nor carefully constructed account for the postmodern epoch than that made by University of Montana’s own Albert Borgmann.
In his work, “Crossing the Postmodern Divide,” Borgmann begins by tracing the sources of the previous era, the modern epoch. Essentially, and rather predictably, the modern age was begun with the works and ideas of three white men: John Locke, Renee Descartes, and Sir Francis Bacon. Locke introduces the individual as the basis for political rights and social responsibility. Descartes presents the effectiveness of a universal method (see “Discourse on Method”). Thirdly, though not necessarily exhausting the list, Francis Bacon, with his fervent language, calls for a radical overhaul in subduing, conquering, and manipulating the natural world.
Locke's Individualism, though the term was not coined by him, as an ethical basis, remains to this day an unresolved ambiguity. For instance, what exactly does it mean to have unalienable, individual rights if one relies on the resources of the state to provide for those rights? For many Americans, making a living involves driving to work, which would be difficult indeed without the roads built by the government. If everyone has the right to live, then why are so many left homeless and starving? Is neglecting the needs of impoverished people the same as denying them that same right to the life you enjoy?
Next, we have the Cartesian Method, Descartes’s universalist structure. This one is most manifest in the corporate structure today. The modern business enterprise is designed using universalized methods, where complications or inefficiencies are accounted for by isolating problems, and breaking them down into their smallest components. Then analyzing those components from the simplest to the complex, and finally conducting an exhaustive review of the solution so that no new issues should arise for lack of attention. This can easily be seen in the structure of McDonald’s business model, where you can have the same burger at any store unit, made in roughly the same amount of time, with the same atmosphere, and the same momentary gratification. The food is formulated to have the best taste for the greatest number of people and the "drive through" option accounts for anyone unwilling to go inside. Health concerns aside, the uninspired menu and convenient-but-transient satisfaction present the pitfalls of not only the structures of the modern age, but a Utilitarian society as well.
Sir Francis Bacon, in simplest terms, “got everyone really riled up about conquering nature.” In more specific terms, his vehement assertion that man’s environment should be under his control, inspired many to join the crusade that would become the all-too-American “manifest destiny.” And so the railroads, using the Cartesian method, under the banner of the so-called “rugged individuals,” or “captains of industry,” cut a swath through a continent – from sea to shining sea.
Unfortunately, the methodical considerations that went into designing the rail system did not include the same planning, ethically, as it did for its materials and organization. Needless to say, the native peoples were systematically dispossessed of their livelihood. The workers were treated perhaps only marginally better. Who knows how many Chinese, Irish, or even American workers are buried under the tracks of the Iron Horse. Of course, the “rugged individualists” became quite wealthy at the price of all those lives.
The vast efforts and energy that went into the immense projects of the modern age have finally exhausted themselves, without completely resolving everything they set out to do. For us Post-Moderns, we are left to pick up where they left off, but now with a radically more dynamic society.
Now that we have a very, very, very brief outline of modern structures, we can take a look at Post-Modern ones. Namely, hyper-reality and hyper-intelligence.
Hyper-intelligence is a result of the information age. Seemingly infinite data can be processed and interpreted by computers at a rate well beyond human capabilities. The recent movie, "Mission Impossible," demonstrates this quite well as Simon Pegg’s character, merely plugs his computer into a mainframe, and from there he can control almost every aspect of a building’s functions. No door is unlocked to him and via earpiece, he can direct the agent to wherever he needs to go, using a new back-up option ready for any new snag in the mission, just by controlling electronic information.
Hyper-reality may be conceived of as a sort of game, in which all the threats or inconveniences presented to the player are not actually real. In a video game, for instance, one may survive multiple gunshot wounds and sprint endlessly. With a smartphone, a “live” performance by your favorite band, can be conjured up almost instantly, paused on queue and carried around with you in your pocket.
Perhaps the greatest manifestation of hyper-reality can be seen in the alluring new Oculus Rift apparatus, which potentially creates a full-emersion virtual experience. Its application may go well beyond just video games to something as simple as daily exercise. Imagine you wake up in your apartment in Brooklyn, step over to the treadmill and connect all of your senses to the virtual reality. Now, you begin your day with a jaunt through the Mediterranean countryside, as machines are producing the precisely calculated scents, sights, textures, etc, that perfectly mirror the actual experience. This sounds all quite wonderful. But, there is something important that Borgmann is trying to warn us about.
Once you step outside of the hyper-reality, you must face the real world, only to find that it no longer resembles the convenience and entertainment that the hyper-real one offers. What’s more is that you may find it difficult to cope with reality after having crossed the threshold of a hyper-real one. The real challenges, presented by the uncertain terms of reality, now seem diminished by technological advancements and their subdued state offers little invigoration, something essential to one’s vitality and ability to flourish. This, says Borgmann, leaves us sullen and confused.
His solution to this phenomena is actually quite simple. He urges us to get out from under the alluring convenience of hyper-real activities and interact with nothing less than reality itself. When was the last time you went for a walk in the woods, or made something with your own hands? Climb a tree and feel the grooves and leaves, experience the joy of accomplishment as you reach the top with naught, but your own body. Experience the fearful dangers of the possibility of falling – and all those very real dangers that both haunt your every step and push you to be a better person.
