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The Condition of Postmodernity: An Enquiry into the Origins of Cultural Change
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- ISBN-100631162941
- ISBN-13978-0631162940
- PublisherWiley-Blackwell
- Publication dateOctober 1, 1991
- LanguageEnglish
- Dimensions6 x 0.9 x 9 inches
- Print length392 pages
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"Few people have penetrated the heartland of contemporary cultural theory and critique as explosively or insightfully as David Harvey." Edward Soja
"David Harvey's book is probably the best yet written on the link between ... economic and cultural transformations." Financial Times
"David Harvey's engrossing book is probably the most readable, ambitious, and intelligent work on postmodernism yet published." Voice Literary Supplement
"In Harvey's skilful hands various strands of contemporary life, normally held far apart by specialized scholarly interests, come together again and are shown to fit with each other ... a marvellous, enjoyable and mind-opening book." Times Literary Supplement
From the Inside Flap
But the book is much more than this: in the course of his investigation the author provides a social and semantic history - from the Enlightenment to the present - of modernism and its expression in political and social ideas and movements, as well as in art, literature and architecture. He considers in particular how the meaning and perception of time and space themselves vary over time and space, and shows that this variance affects individual values and social processes of the most fundamental kind.
This book will be widely welcomed, not only for its clear and critical account of the arguments surrounding the propositions of modernity and post-modernity, but as an incisive contribution to the history of ideas and their relation to social and political change.
From the Back Cover
But the book is much more than this: in the course of his investigation the author provides a social and semantic history - from the Enlightenment to the present - of modernism and its expression in political and social ideas and movements, as well as in art, literature and architecture. He considers in particular how the meaning and perception of time and space themselves vary over time and space, and shows that this variance affects individual values and social processes of the most fundamental kind.
This book will be widely welcomed, not only for its clear and critical account of the arguments surrounding the propositions of modernity and post-modernity, but as an incisive contribution to the history of ideas and their relation to social and political change.
About the Author
Product details
- Publisher : Wiley-Blackwell (October 1, 1991)
- Language : English
- Paperback : 392 pages
- ISBN-10 : 0631162941
- ISBN-13 : 978-0631162940
- Item Weight : 1.3 pounds
- Dimensions : 6 x 0.9 x 9 inches
- Best Sellers Rank: #352,242 in Books (See Top 100 in Books)
- #161 in Historiography (Books)
- #514 in Modern Western Philosophy
- #8,319 in World History (Books)
- Customer Reviews:
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About the author

David Harvey is Distinguished Professor of Anthropology and Geography at the Graduate Center of the City University of New York (CUNY) and the author of many books including Social Justice and the City, The Condition of Postmodernity, The Limits to Capital, A Brief History of Neoliberalism, The Enigma of Capital and the Crises of Capitalism, Seventeen Contradictions and the End of Capitalism, etc. His new book, published by Oxford University Press, is called Marx, Capital and the Madness of Economic Reason.
David Harvey has been teaching Karl Marx’s Capital for over 40 years. His lectures on Marx’s Capital Volumes I and II are available for download (free) on his website.
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Harvey went on to compare flexible accumulation with Fordism. According to Harvey, the 1973 oil crisis, coupled with rising competition from matured alternative centers in East Asia and Western Europe and decline in US power signaled the end of rigid Fordism (pp.141-142 and p.145). Flexible accumulation emerged as short-term, flexible and segregated employment strategies of labor (pp.150-151) and production strategies as well as new industries based on information and in-time production (p.154), coupled by short-term, fast-changing and diverse consumer aesthetics (p.156). De-regulation from the state prompted more flexible organization of production (p.155) and freer movement of capital across the globe (160-161). Competitive individualism and entrepreneurship replaced collective aesthetics and progression (p.171). Most importantly, innovation in financial tools and expansion of global financial market provided new spatial fix of moving capital around the globe to chase the profit and new temporal fix of reaping short-term profit in disregard of long-term debt accumulation and risks (pp.161-163, and p.186).
Harvey’s theory makes a dialogue with Giovanni Arrighi’s longue duree cycles of capitalism. Harvey complemented Arrighi’s financialization perspective with the story on the production and labor side. Temporal and spatial fixes are also the two primary perspectives of capitalist transition shared by Harvey and Arrighi. On the other hand, while Arrighi saw repetitiveness of financial expansion (with compressed temporal and spatial cycles) based on longer historical cycles, Harvey highlighted financial innovation and expansion as a novel spatial and temporal fix technique. He also paid much more attention to consumption pattern and aesthetics as part of social contract of particular accumulation models. There is no need to ask the simple question of who is right or wrong, but the convergence and contrast between Arrighi and Harvey does lead us to contemplate the mechanism of “paradigm shift” in capitalist social systems and whether post-modernity is a mere extension of modern capitalist system or a significant rupture from it.
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The author's propositions in this book are laid out briefly in an abstract under the title 'The Argument' that comes just in advance of the Preface:
'There has been a sea-change in cultural as well as in political-economic practices since around 1972. This sea-change is bound up with the emergence of with the emergence of new dominant ways in which we experience space and time.
While simultaneity in the shifting dimensions of time and space is no proof of necessary or causal connection, strong a priori grounds can be adduced for the proposition that there is some kind of emergence of more flexible modes of capital accumulation and a new round of 'time-space compression' in the organization of capitalism. But these changes, when set against the basic rules of capitalistic accumulation, appear more as shifts in the surface appearance rather than as signs of the emergence of some entirely new post capitalist or even post industrial society'
In support of these propositions, the author examines four topics: (1) the passage from modernity to postmodernity in cultural life; (2) the political-economic underpinnings that were vital to the rise of postmodernity; (3) a perspective on the human experience of time and space; (4) the author's assessment of the meaning of postmodernity. His arguments occur within a Marxist framework (historical materialist framework), which the author believes can offer an explanation for this change and transformation in the capitalist West culture.
The book is engrossing and requires the reader's stamina in order to follow the author's arguments and the many digressions he engages in. It is not recommended for those who want to understand postmodernism and who have no prior knowledge of the topic. The book is divided into four parts that span over 359 pages.
Part I entitled 'The Passage from Modernity to Postmodernity in Contemporary Culture'. In this part of the book Harvey argues that it is the shift in Modernity's epistemology that ultimately lead to the transition to Postmodernity. At the very beginning of chapter 2 of part I, the author quotes Baudelaire's view of Modernity:
'Modernity is the transient, the fleeting, the contingent; it is the one half of art, the other being the eternal and the immutable.' (10)
But this eternal and immutable, characteristic of the Enlightenment and later Modernity's project, the notion that there is only one and only one answer to any question was challenged by the complexity of human reality. Modernity, Harvey argues, had to shift its tone:
'Understanding had to be construed through the exploration of multiple perspectives. Modernism'took on multiple perspectivism as its epistemology for revealing what it still took to be the true nature of a unified, though complex underlying reality.' (30)
But even that epistemological shift did not prevent the disillusionment with Enlightenment, later modernity's, culture after the world was ravaged by two world wars, nuclear threat and death camps. These horrific experiences, according to the author, created a counterculture that was viewed as the cultural and political harbinger of the subsequent turn to postmodernism. The author could be understood as saying that modernity carried within it its own antithesis: postmodernity. Hence:
''the most startling fact about postmodernism: its total acceptance of ephemerality, fragmentation, discontinuity and the chaotic that formed the one half of Baudelaire's conception.' (44)
In this part of the book the author asks the crucial question whether the Enlightenment project has been actually defeated. The author maintains that there are two camps: there are those, like Habermas, who still believe in the Enlightenment project, 'albeit with a strong skepticism about aims'and a certain pessimism as to the possibility of realizing this project under contemporary economic and political conditions.' (14) Then there are those: '' - and this is'the core of postmodernist philosophic thought- who insist that we should, in the name of human emancipation, abandon the Enlightenment project entirely.' (14)
In the author's view the side one should take depends on how one explains 'the dark side' of our recent history and to what extent it can be attributed to defects in the Enlightenment culture or to the lack of its proper application. The author opts for the latter position. He launches an attack on postmodernists, like Lyotard and Foucault, and thoroughly repudiates their perspective on both scholarly and political grounds:
'But if, as the postmodernists insist, we cannot aspire to any unified representation of the world, or picture it as a totality full of connections and differentiations rather than as perpetually shifting fragments, then how can we possibly aspire to act coherently with respect to the world?' (52)
Part II entitled 'The Political-Economic Transformation of Late Twentieth Century Capitalism' In this part of the book, Harvey turns to familiar territory: political economy. The author is a Marxist scholar and a firm believer in historical materialism as a tool of socio-historical analysis and interpretation. Harvey is proposing that the shift from modernity to postmodernity is 'but one effect of a profound shift in advanced capitalism and its production and control of space and space relations.' Harvey describes the kind of capitalism that arose post WWII as 'Fordism', which was' built upon certain set of labor control practices, technological mixes, consumption habits and configurations of political economic power.' (124)
However, starting in the 1960s Fordist capitalism faced a challenge and a threat from both Third World competition, especially in terms of cheap labor (no social pact between capital and labor force) and local demands from minorities and the poor for a greater share in the prosperity that was all around them. From 1965 to 1973, Fordist capitalism and along with it Keynesianism (government intervention and expenditure to sustain the market economy), which acted as an appeaser of Fordist rigidity, were no longer able to 'propel capitalism or contain its inherent contradictions.' The economic crisis of the 1970s was decisive in effecting a shift from Fordist capital accumulation regime to a more 'flexible regime of accumulation.' (124)
The consequence of this shift has been the demise of the older industrial centers, declining real wages, and growing disparities between the rich and the poor. In other words, the shift from Fordist capitalism to a flexible form of capital accumulation resulted in a deindustrialized West, whereby manufacturing of durable goods has been replaced by production of services (e.g. financial, telecommunication). One reviewer has beautifully summarized this shift and its consequences as follows:
'While Fordist, modernist aesthetic was relatively stable, it has subsequently been replaced by all the ferment, instability, and capriciousness of a postmodern aesthetic that celebrates difference, ephemerality, spectacle, fashion and the commodification of cultural forms.'
Part III entitled 'The Experience of Space and Time'. This part of the book is a little bit dense and requires careful reading and, maybe, rereading. I am not an expert or a specialist on this topic, so I will draw on scholarly reviews of this part of the book. In the introduction of this part the author is willing to accept the following statements, albeit at face value:
' Modernity can be equated with a certain mode of experience of space and time.
' The various movements that brought modernity to its culmination had to figure out a new logic in the conception of space and time.
' The shift to postmodernism can be attributed to a crisis in our experience of space and time, a crisis in which spatial categories come to dominate those of time, while themselves undergoing such mutations that we cannot keep pace (201)
The author goes on to explore the link between postmodernism and the transition from Fordism to a more flexible modes of capital accumulation through this shift in the perception of space and time. In Chapter 15, the author uses the term 'time-space compression' as a term that signals a revolution in the objective qualities of space and time. The word compression is explained by the author as a word that can describe the history of capitalism as characterized by 'speed-up in the pace of life, while so overcoming spatial barriers that the world seems to collapse inward upon us' (240). The manifestations of time-space compressions on the global level are irrefutable. As one reviewer pointed out:
'A new internationalism, fueled by innovations in transport and communications, redrew the map of the world's spaces between 1850 and 1914' Time-space compression advanced as postmodernism took hold. The mobilization of mass market and the emergence of service economy gave rise to 'another fierce round in that process of annihilation of space through time that has always lain at the center of capitalism's dynamic.''
Part IV entitled 'The Condition of Postmodernity'. After arguing that postmodernism can be regarded as a historical-geographical condition of a certain sort', the author asks:
'But what sort of condition is it and what should we make of it? Is it pathological or portentous of a deeper and even a wider revolution of human affairs than those already wrought in the historical geography of capitalism?'
In this part of the book the author tries to present possible answers to these questions. Harvey's answers take the form of nine brief chapters. These chapters are less a culmination of the book than a 'collage of postscripts.'
In chapter 19 the author reasserts his confidence in the Enlightenment project and argues that despite the collapse in the association of between science and moral judgment, the triumph of aesthetics over ethics, the domination of image over narrative and the precedence of ephemerality and fragmentation over eternal truths and unified politics, these changes, according to the author, are not new and 'that the most recent version of it is certainly within the grasp of historical materialist enquiry, even capable of theorization by way of meta-narrative of capitalist development that Marx proposed.' (328)
The author dissolves the 'sharp categorical distinction' between modernism and postmodernism, replacing it with 'examination of the flux of internal relations within capitalism as a whole'(342) Harvey concludes that Marxists have learned a lot from the postmodern challenge, and expresses his confidence in historical materialism as a tool for understanding where 'real change' comes from. Harvey looks forward to 'a renewal of historical materialism and of the Enlightenment project.' (359)
One of the possible criticisms that could be directed against the book is lack of supportive arguments for the author's choice to go beyond the relativism of postmodernism to recapture the project of the Enlightenment. The only supportive argument that he presents is a quote from a ' major' United States developer who maintains 'We feel that postmodernism is over', then he just asks the question: 'if this is where the developers are heading, can the philosophers and theorists be far behind?' (356)
Further, the author maintains that postmodernism is undergoing a subtle evolution, beyond which lies ' a renewal of historical materialism and of the Enlightenment project.' (359). However, as one reviewer points out, we do not learn what the revamped Enlightenment will look like, no how it will avoid the pitfalls that beset the previous Enlightenment (its cooptation by the powerful, and its inner logic of domination and repression). As one reviewer said: ' The author leaves us to take on faith that the New Enlightenment will somehow avoid the pitfalls that compromised the old.'
Further, the author's attitude towards postmodernism seems at times inconsistent. For instance, early in the book Harvey maintains that postmodernism has been plagued by 'relativism and defeatism' (52), which defenders of the Enlightenment project, like Habermas, seek to combat. Additionally, on page 116 Harvey argues that postmodernism's 'emphasis upon the ephemerality of jouissance,'its penchant for deconstruction bordering on nihilism, its preference of aesthetics over ethics takes matters 'beyond the point where any coherent politics is left.'
However, in the penultimate chapter entitled 'The Crisis of Historical Materialism', the author describes postmodernism as a 'mode of thought that is anti-authoritarian and iconoclastic'that celebrates difference, decentralization, and democratization of taste' which when put '[i]n the hands of its more responsible practitioners'postmodernism could be deployed to radical ends, and thereby be seen as part of a fundamental drive towards a more liberatory politics.' (353). One reviewer described the author's inconsistency towards postmodernism as 'double-speak.' In my view, Harvey is not totally unsympathetic to postmodernism even though he rejects its nihilism. What Harvey has done in this book is to demolish postmodernism's premise that culture cannot be explained by a metanarrative, which is in Harvey's case historical materialism.
References:
1. Clarke, P.W. Review. Journal of Architectural Education. 3 (May, 1991): 182-186.
2. Dear, M. Review. Annals of the Association of American Geographers. 3 (Sep., 1991): 533-539.
3. Moberg, M. Review. American Ethnologist. 4 (Nov., 1994): 915-916.
4. Schneider, M. Review. Contemporary Sociology. 5 (Sep., 1991): 772-773.








