Sulle modernità multiple: origini, problemi, prospettive teoriche

Abstract

In the first part of the paper M. Weber’s standpoint will be analyzed. Through the distinction between forms of rationality and rationalization the concept of modernity will be reconstructed. M. Weber formulates the concept of modernity and of Western civilization by investigating how, in Chinese, Indian and European civilizations, the problem of the philosophical and theological justification of human sufferance, perceived as unjust, is solved. Modernity, according to Weber, combines various processes of rationalization that, together, create the traits of Western society. For Weber, furthermore, Western society represents an exceptional and unique case.In the second part of the paper, three conceptions, all critical of Weber’s theory, are discussed i.e. the ones of J. Goody, of K. Pomeranz and of S. N. Eisendstadt. Goody’s critique pertains the epistemological foundation of Weber’s work; Pomeranz proposes an ecological and political theory of modernity and Eisenstadt a reformulation of Weber’s vision in which Western modernity is but one of many possible cases.In the third part, Goody’s and Pomeranz’s standpoint is criticized since it is based on a single-factor epistemological approach – technique and production technologies as the sole “engines” of history – while Eisenstadt’s proposal is accepted. On the basis of some of the indications of this author, it is shown how the Weberian elaboration is based on the assumption of a unique connection between a theological process of rationalization and other process of rationalization (scientific, political, juridical, economic). The hypothesis set forth is that the various processes of rationalization, the connections of which are seen by Weber as unique – the western “exceptionality” – might instead even be combined in other forms. So, economic and scientific rationality, for example, can be combined with other forms of theological rationality and might solve, in a different way, the problem of the justification of evil – theodicy – and give rise to forms of modernity different from the ones already achieved in the West.Finally, referring to the question of human rights, the Weberian methodological lesson based on the search of diversity and unity of humanity is regained. Within the frame of global society, a search for values shared by the whole of humanity and for the different ways of interpreting and practicing them, can be carried out, laying the foundations of a dialogue between cultures and civilizations.