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Literary critic Fredric Jameson describes postmodernism as the "dominant cultural logic of late capitalism." " Late capitalism" refers to the phase of capitalism after World War II, as described by the Marxist theorist Ernest Mandel. Whereas modernism was primarily concerned with principles such as identity, unity, authority, and certainty, postmodernism is often associated with difference, plurality, textuality, and scepticism. Postmodernism, particularly as an academic movement, can be understood as a reaction to modernism in the Humanities. It has also influenced marketing, business and the interpretation of law, culture, and religion in the late 20th and early 21st centuries.
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"Postmodernism" is used in critical theory to refer to a point of departure for works of literature, drama, architecture, cinema, journalism, and design. Modernism and postmodernism are understood as a cultural stance or set of perspectives. Postmodernism has influenced many cultural fields, including religion, literary criticism, sociology, linguistics, architecture, history, anthropology, visual arts, and music. It supports the belief that there is no absolute truth and that the way in which different people perceive the world is subjective. In particular it attacks the use of sharp classifications such as male versus female, straight versus gay, white versus black, and imperial versus colonial it holds realities to be plural and relative, and to be dependent on whom the interested parties are and of what their interests consist. It emphasises the role of language, power relations, and motivations in the formation of ideas and beliefs. Postmodernism postulates that many, if not all, apparent realities are only social constructs and are therefore subject to change. The term "postmodernism" comes from its critique of the "modernist" scientific mentality of objectivity and the progress associated with the Enlightenment. Postmodernist thought is an intentional departure from the previously dominant modernist approaches. Postmodernism is a philosophical movement evolved in reaction to modernism, the tendency in contemporary culture to accept only objective truth and to be inherently suspicious towards a global cultural narrative or meta-narrative. For the condition or state of being, see Postmodernity. In the last instance, this paper argues that Rorty’s complacency is a pragmatic failure and thus cuts to the heart of his pragmatism.This article is about the philosophy. While the paper ultimately concludes that Rorty is not causally responsible and thus not complicit with the rise of post-truth politics, it contends that Rorty’s philosophical project bears some intellectual responsibility for the onset of post-truth politics insofar as it took a complacent attitude towards the dangers associated with over-affirming the contingency of our epistemic practices in public debate. This paper seeks to elucidate the relationship between Rorty’s liberal ironism and contemporary post-truth politics. However, in this paper, Forstenzer points to Rorty’s own potential intellectual responsibility in the unfolding crisis of liberal democracy. Both The New York Times and The Guardian wrote about Rorty’s prophecy and its apparent realization, as within the haze that followed this unexpected victory, Rorty seemed to offer a presciently trenchant analysis of what led to the rise of “strong man” Trump. Just days after the election of Donald Trump to the presidency of the United States, specific passages from American philosopher Richard Rorty’s 1998 book Achieving Our Country were shared thousands of times on social media.