Similarities and Differences between Critical Traditions and the Traditions of the “Post”

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Personally, I perceive the traditions of the “post” as a revised and modernized version of the critical traditions with a broadened subject of study and up-to-date methodology. Unlike critical traditions, which concentrate mainly on the flaws of the Western capitalistic society and its inevitable injustice towards the working class and women, the consequences of the industrialization and the drawbacks of our new standardized one-dimensional technical world, “post”-traditions neglect such “small” issues as the distortion of communication and focus upon universal problems taking place in the whole world but not only in its Western part. Moreover, they are more radical and nihilistic than the critical traditions, criticizing not only the exploitation of proletariat and women but rejecting as being oppressive the whole list of facets of the modern world, such as industrialization, scientific rationality, the nation-state, liberal democracy, professional expertise, the pacification of nature and all the aspects of modernity. However, offering a radical critique, they do not offer any solutions for change, like the critical traditions do. The reason for it, in my view, probably lies in the breadth of their critique: almost everything is so wrong, that it is hard to set a starting point for reforms. What makes the “post”-traditions different from all the earlier traditions and even unique, is their completely different, up-to-date methodology, which implies, for example, deriving data from visual and recorded sources. The new methodology is not the only thing invented by the post-traditional scientists. Their research is brimming with brand-new terminology which can be confusing even to trained philosophers. The abundance of terms like bricolage, intertextuality, hyperreality, simulacrum and the complexity of explanation, the intricacy of premises makes “post”-traditions

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