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Hiding (Religion and Postmodernism)
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The age of information, media, and virtuality is transforming every aspect of human experience. Questions that have long haunted the philosophical imagination are becoming urgent practical concerns: Where does the natural end and the artificial begin? Is there a difference between the material and the immaterial? In his new work, Mark C. Taylor extends his ongoing investigation of postmodern worlds by critically examining a wide range of contemporary cultural practices.Nothing defines postmodernism so well as its refusal of depth, its emphasis on appearance and spectacle, its tendency to collapse a three-dimensional world in which image and reality are distinct into a two-dimensional world in which they merge. The postmodern world, Taylor argues, is a world of surfaces, and the postmodern condition is one of profound superficiality.For many cultural commentators, postmodernism's inescapable play of surfaces is cause for despair. Taylor, on the other hand, shows that the disappearance of depth in postmodern culture is actually a liberation repleat with creative possibilities. Taylor introduces readers to a popular culture in which detectives—the postmodern heroes of Paul Auster and Dennis Potter—lift surfaces only to find more surfaces, and in which fashion advertising plays transparency against hiding. Taylor looks at the contemporary preoccupation with body piercing and tattooing, and asks whether these practices actually reveal or conceal. Phrenology and skin diseases, the "religious" architecture of Las Vegas, the limitless spread of computer networks—all are brought within the scope of Taylor's brilliant analysis. Postmodernism, he shows, has given us a new sense of the superficial, one in which the issue is not the absence of meaning but its uncontrollable, ecstatic proliferation.Embodying the very tendencies it analyzes, Hiding is unique. Conceived and developed with well-known designers Michael Rock and Susan Sellars, this work transgresses the boundary that customarily separates graphic design from the story within a text. The product of nearly three decades of reflection and writing, Hiding opens a window on contemporary culture. To follow the remarkable course Taylor charts is to see both our present and past differently and to encounter a future as disorienting as it is alluring.
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Product details
Series: Religion and Postmodernism (Book 1996)
Paperback: 360 pages
Publisher: University of Chicago Press; 1 edition (January 17, 1998)
Language: English
ISBN-10: 0226791599
ISBN-13: 978-0226791593
Product Dimensions:
7 x 0.9 x 8.8 inches
Shipping Weight: 1.8 pounds (View shipping rates and policies)
Average Customer Review:
4.8 out of 5 stars
3 customer reviews
Amazon Best Sellers Rank:
#728,455 in Books (See Top 100 in Books)
This is, I think, Mark Taylor's most accessible and easily enjoyable book. That said, it's more complex and labyrinthine than almost anything you might read by any other religious scholar, with overlapping texts, graphical content, deliberate (and brilliant) digressions. Television,tattoos, graphic novels and more interact in an exploration of the errant marks we make on the world.
Well done.
A positive alternative to Baudrillard's dim view of the postmodern condition can be found in Mark C. Taylor's 1997 book HIDING--a philosophical re-visoning of our contemporary Western society that instead of clinging to vestigial epistemic notions of depth and foundationalism, embraces a holistic, worldwide web view of social structures. By way of an extended, elaborate metaphor that describes our ontological condition as being intimately related to our embryonic development (we are nothing more than layers of skin upon layers of skin, ad infinitum), Taylor suggests a new epistemic outlook that no longer makes an issue of depths, but rather focuses upon the complex relationship of interactive, interacting phenomena--in his phrase, "the profundity of surface." Emergent, virtual technologies retroactively point to our own socially constructed "reality" as always-already virtual itself, and to get caught up in the trap of defining contemporary phenomena in terms of outdated analytical models will only succeed in an inescapably circular logic; as he puts it, "After (the) all has been said and done, the question that remains is not `What is virtual reality?' but `What is not virtual reality?' (267). This shift in focus allows us to give our undivided attention to the realm of practice, to aesthetics, to surface; like Slavoj Zizek in TARRYING WITH THE NEGATIVE, Taylor would have us interface with things-in-themselves, allowing us to become aware of our positioning within a complex web of relations between phenomena, as well as what that positioning will allow us to do.
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