By Douglas J.
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The declare as soon as made by way of philosophers of particular wisdom of the essence of humanity and society has fallen into disrepute. Neither Platonic kinds, divine revelation nor metaphysical fact can function the floor for legitimating social and political norms. at the political point many appear to agree that democracy doesn’t want foundations.
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It is this differential nature of the problematic that has led to postmodernism being conceived as a manifestation of what more controversially is considered to be a wider condition of postmodernity. This also points to one of the issues in debates about discourses of globalisation—that is whether they are practices of representation and/or signification, as it is the constitutive power of globalisation rather than its empirical reality that is in question, if we take the latter rather than the former stance.
This …relates to the growth of sophisticated watching, listening, storing, sifting and intrusive devices and to the eventual capacity of full service networks to track behaviour of individuals and to develop digital profiles for various state or market purposes. (Kenway 1996:224) There is a sense in which in some interpretations of globalising processes cyberspace provides metaphorical resources for the reconceptualisation of space more generally—emphasising ‘flows’, ‘nodes’ and ‘networks’—even as those notions inform interpretations of cyberspace.
It is through a radical postmodern reading that these binaries can be deconstructed, making possible the exploration of the complexity of ‘space’, ‘place’ and ‘auto/biography’. This is something that is made possible by globalising trends which bring to the fore the complexity and relationality of experience. For some, this places the emphasis on the increased mobility experienced in the contemporary period, giving rise to metaphors that emphasise movement—the ‘nomad’ (Braidotti 1994) and the ‘traveller’ (Clifford 1992).