With contributions by David H. Smith, Karen A. Miller, Amar K. Singh, Vern L. Bengston, and James J. Dowd.

Individualism: The Cultural Logic of Modernity explores ideas of the modern sovereign individual in the western cultural tradition. Divided into two sections, this volume surveys the history of western individualism in both its early and later forms: chiefly from the sixteenth to the eighteenth centuries, and then individualism in the twentieth century. These essays boldly challenge not only the exclusionary framework and self-assured teleology, but also the metaphysical certainty of that remarkablytenacious narrative on "the rise of the individual." Some essays question the correlation of realist characterization to the eighteenth-century British novel, while others champion the continuing political relevance of selfhood in modernist fiction overand against postmodern nihilism. Yet others move to the foreground underappreciated topics, such as the role of courtly cultures in the development of individualism. Taken together, the essays provocatively revise and enrich our understanding of individualism as the generative premise of modernity itself. Authors especially considered include Locke, Defoe, Freud, and Adorno. The essays in this volume first began as papers presented at a conference of the American Comparative Literature Association held atPrinceton University. Among the contributors are Nancy Armstrong, Deborah Cook, James Cruise, David Jenemann, Lucy McNeece, Vivasvan Soni, Frederick Turner, and Philip Weinstein.

How did birth control become legitimate in the United States? One kitchen table at a time, contends Trent MacNamara, who charts how Americans reexamined old ideas about money, time, transcendence, nature, and risk when considering approaches to family planning. By the time Margaret Sanger and other activists began campaigning for legal contraception in the 1910s, Americans had been effectively controlling fertility for a century, combining old techniques with explosive new ideas. Birth Control and American Modernity charts those ideas, capturing a movement that relied less on traditional public advocacy than dispersed action of the kind that nullified Prohibition. Acting in bedrooms and gossip corners where formal power was weak and moral feeling strong, Americans of both sexes gradually normalized birth control in private, then in public, as part of a wider prioritization of present material worlds over imagined eternal continuums. The moral edifice they constructed, and similar citizen movements around the world, remains tenuously intact.

After a period of relative confidence about the future of modernizing societies, scholars are now questioning with renewed urgency the directions of the modernization trend. This book, the result of nearly a decade of collaborative efforts by scholars in twelve countries, examines the modernization process with particular attention to how it is affected by cultural–and especially socioeconomic–variables. The authors describe major theoretical approaches to the idea of modernity and point to the sociological issues interlinked with modernization. They also consider specific factors such as nationalism, ethnicity, and traditional institutions and show how they can determine differing modernization trajectories. The concluding section of the book focuses on nation- and culture-specific examples of modernization, presenting case studies that illustrate the range of modernization attempts. The authors also explore the extent to which modernization may in fact be a generalization of the American way of life.

Few concepts have come to dominate the human sciences as much as modernity, yet there is very little agreement over what the term actually means. Every aspect of contemporary human reality--modern society, modern life, modern times, modern art, modern science, modern music, the modern world--has been cited as a part of modernity's distinctive and all-embracing presence. But what is the exact nature of the reality to which the term modern refers? Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience? Harvie Ferguson proposes a new view of modernity, arguing that, although it may variously be associated with the Renaissance, the European discovery of the New World, the Reformation, the Industrial Revolution, and many other significant ruptures with primitive or premodern society, modernity fails as an idea if it only defines itself against what it replaced. Instead, he writes, modernity finds its clearest definition through an exploration of subjectivity. For the modern world there is no higher authority than experience. No longer is the human world subordinate to a divine reality beyond the capacity of its own senses. This idea finds its greatest expression in the philosophy of doubt originated by Descartes. Doubt seemed the radical starting point from which to found a wholly modern philosophy that makes the distinction between subject and object, but those who came after Descartes soon reached the limits of self-discovery and became trapped in deepening levels of despair. This despair in turn found expression in the concepts of self and other, and eventually in a dialectic of ego and world, which distinguishes and links together the most important social, cultural, and psychological aspects of modernity. Moving beyond these dualities of subject and object, mind and body, ego and world, and replacing them with the triad of body, soul, and spirit, Ferguson redraws the map of contemporary experience, finding links with the premodern world that modernity's self-founding concealed.