Many sense cardinal changes in the society they live in and in the outlook of the people. If in some countries a cosmopolitan-minded generation is shaping up, in others religious extremism is on the rise. Changes are evident also in the political life. Notably, the borders are turning "invisible" and managing the societies are proving to be a challenge under the influence of dynamic development of information and communication technologies, and social and economic globalization.
One of the ideas frequently expressed in the scientific literature with respect to the substance of the changes and their impact on the image of the shaping new world has to do with mankind’s gradual transition from modern development to a postmodern phase. In this sense, determining the essence of postmodernism as new thinking and lifestyle, and researching its relation with foundations of a national state are crucial for identifying development trends of the society.
Social-cultural changes happening in the world are evaluated in the scientific literature based on conventional premodern-modern-postmodern historical timeline chart. As a lexicological term, postmodernism defines "after modernism". It is a vague notion and its content is based on the critique of modernism. Process of modernism emerged in the wake of enlightenment, secularization, scientific-technical progress and urbanization in Europe, and helped shape new lifestyle, thinking and a set of values.
Modernization reduced the role of customs and traditions in the social and political life. As opposed to fundamentalism and fanaticism, it had brought about enlightenment and a secular society underpinned by rational thinking and individual liberty, and contributed to establishment of secular nation states. Such concepts as "conquering the nature", "oppose the old at all cost" and unlimited trust to the power of science, entrenched in the public mindset in the last century, were the outcome of modernization and the features of euphoria stemming from pertaining dynamic development of science and technology of the time, space exploration and ultimate desire to be the "master of the world".
As of the second half of the XX century, however, the rational thinking became the subject of criticism, influenced by such factors as global nuclear war threat, growing environmental problems and others. According to Jean-Francois Lyotard, a French poststructuralist best known for his formulation of postmodernism, postmodernism runs counter to metanarratives – a common idea, ideology and reasoning accepted globally or in an individual society (1). Postmodernism deems all methods subjective and rejects the comprehension of objective reality.
In postmodernism, "right" and "wrong" is relative; universal values defining good or bad are missing. According to the article co-authored by Jim Leffel and Dennis McCallum, postmodernism’s denial of objective reality, logic and rationalism, as well as acceptance of everything as relative and equal, consideration of all ideas and thoughts as correct, based on the principles of "tolerance" and "openness", jeopardize the very moral-ethical values (2). Some researchers believe that ultimately, skepticism prone postmodernism that rejects perception of truth creates a cultural and moral void, favorable to all forms of extremism and identity policy (3).
New realities of the new era: orderly chaos and manageable anarchy
One of the subjects of criticism in the postmodernism is the hierarchy within a modern society. Postmodernists believe that chaos prevails in nature and therefore, they oppose universally accepted classification of those who govern and those being governed. It is not accidental that "postmodern style" of public protest has emerged in the recent years (4).
The best know of those is "Occupy" – a movement without a leader, with unknown organizational structure, unclear set of ideals, behavior and action principles or even an agenda. Similar features became evident in "Gezi parki" rallies in Turkey. Events that at first appear chaotic and leaderless indeed prove to be a combination of well-disciplined actions, with a protest chain capable of alluring more supporters. These and other factors highlight the manageable side of the processes. Therefore, one may conclude that although postmodern trends have anarchic inclination, in the present phase of the fight between the great powers over favorable geopolitical locations their efforts may lead to orderly chaos or anarchy managed from the distance. In turn, it implies undermining of a state authority.
What may be the alternative?
In a broader sense, postmodernism can be applied to any feature that follows modernism. It is also a reality however that the researches dedicated to postmodernism in the current phase is in the monopoly of those who view themselves as representatives of this current and bearers of a certain philosophy. In this respect, opponents of such negative impacts of postmodernism as the ones threatening national values and national identity advocate the need to produce alternative theories or in the broader sense, producing alternative version of postmodernism.
We must stay hat one of the characteristic features of postmodernism is its attitude towards religion. In traditional societies religion is independent while in modern societies it is being excluded. The postmodernist follows a certain religion not because it is deemed an absolute truth or a critical value. It is merely a matter of choice and as such religion is being reshaped to best suit the needs.
More optimal version - "positive secularism" is frequently mentioned in the Western political rhetoric (5). As many Western societies search for ways of transition to positive secularism (6) Azerbaijan happens to be one of the countries to achieve its real life application (7). It is a common knowledge that religious values are only a part of the national identity that includes customs and traditions, languages, culture, national thinking and ideology. "Modern traditionalism" is one of the ways of protecting national values in the environment of globalization. Today, it is largely evident in arts, fashion, music and architecture and embodies harmonic synthesis of modernity and ancient undertones and traditions. Notably, the postmodernism itself originated from the novelties introduced in literature and arts.
"Modern traditionalism" can be established in the societies that had already gone through modernization because as such, they create following favorable conditions:
· formation of information society;
· intellectual society that boasts complete literacy rate and well-established education;
· social-psychological resilience against extremism and radical religious-ideological currents, thanks to healthy ideological environment;
· ensuring well-being of people and social stability;
· establishment of civil society and principles of the state of law.
Moreover, modern traditionalist society is capable of embracing the world, respecting multiculturalism, and acknowledging the aspirations of other cultures to preserve their identity just as it wishes to safeguard its own. Modern traditionalism reflects not a blind belief or submission but a rational approach. Commitment to national values is characterized not as a necessity to follow the footsteps of ancestors but rather a conscious and voluntary choice. This denotes that in modern traditionalist society personal freedom and individualism is upheld. Modern traditionalism envisions protection of national, moral, cultural, family and other values within a model of modern development and provides for their growth on a national basis. Contrary to postmodernism, this concept carries an objective to cement moral-ideological pillars of a state through preservation of self-consciousness and identity of a society that undergoes modernization and global integration.
Hulya Mammadli