Modernity typically refers to a post-traditional, post-medieval historical period, one marked by the move from feudalism (or agrarianism) toward capitalism, industrialization, secularization, rationalization, the nation-state and its constituent institutions and forms of surveillance (Barker 2005, 444). Conceptually, modernity relates to the modern era and to modernism, but forms a distinct concept. Whereas the Enlightenment invokes a specific movement in Western philosophy, modernity tends to refer only to the social relations associated with the rise of capitalism. Modernity may also refer to tendencies in intellectual culture, particularly the movements intertwined with secularisation and post-industrial life, such as Marxism, existentialism, and the formal establishment of social science. In context, modernity has been associated with cultural and intellectual movements of 1436—1789 and extending to the 1970s or later (Toulmin 1992, 3–5).

Related terms

The term "modern" (Latin ''modernus'' from ''modo'', "just now") dates from the 5th century, originally distinguishing the Christian era from the Pagan era, yet the word entered general usage only in the 17th-century quarrel of the Ancients and the Moderns — debating: "Is Modern culture superior to Classical (Græco–Roman) culture?" — a literary and artistic quarrel within the Académie française in the early 1690s.

In these usages, "modernity" denoted the renunciation of the recent past, favouring a new beginning, and a re-interpretation of historical origin. The distinction between "modernity" and "modern" did not arise until the 19th century (Delanty 2007).

Phases of modernity

According to one of Marshall Berman's books (Berman 1983,), modernity is periodized into three conventional phases (dubbed "Early," "Classical," and "Late," respectively, by Peter Osborne (1992, 25):

Early modernity: 1500–1789 (or 1453–1789 in traditional historiography)

Classical modernity: 1789–1900 (corresponding to the long 19th century (1789–1914) in Hobsbawm's scheme)

Late modernity: 1900–1989

Some authors, such as Lyotard and Baudrillard, believe that modernity ended in the mid or late 20th century and thus have defined a period subsequent to modernity, namely Postmodernity (1930s/1950s/1990s–present). Other theorists, however, consider the period from the late 20th century to present to be merely another phase of modernity; this phase is called "Liquid" modernity by Bauman or "High" modernity by Giddens (see: Descriptions of postmodernity).

Defining modernity

Politically

Politically, modernity's earliest phase starts with Niccolò Machiavelli's works which openly rejected the medieval and Aristotelian style of analyzing politics by comparison with ideas about how things should be, in favour of realistic analysis of how things really are. He also proposed that an aim of politics is to control one's own chance or fortune, and that relying upon providence actually leads to evil. Machiavelli argued, for example, that violent divisions within political communities are unavoidable, but can also be a source of strength which law-makers and leaders should account for and even encourage in some ways (Strauss 1987).

Machiavelli's recommendations were sometimes influential upon kings and princes, but eventually came to be seen as favoring free republics over monarchies . Machiavelli in turn influenced Francis Bacon , Marchamont Needham , Harrington , John Milton , David Hume , and many others (Strauss 1958).

Important modern political doctrines which stem from the new Machiavellian realism include Mandeville's influential proposal that "''Private Vices by the dextrous Management of a skilful Politician may be turned into Publick Benefits''” (the last sentence of his ''Fable of the Bees''), and also the doctrine of a constitutional "separation of powers" in government, first clearly proposed by Montesquieu. Both these principles are enshrined within the constitutions of most modern democracies. It has been observed that while Machiavelli's realism saw a value to war and political violence, his lasting influence has been "tamed" so that useful conflict was deliberately converted as much as possible to formalized political struggles and the economic "conflict" encouraged between free, private enterprises (, Mansfield 1989).

Starting with Thomas Hobbes, attempts were made to use the methods of the new modern physical sciences, as proposed by Bacon and Descartes, applied to humanity and politics (Berns 1987). Notable attempts to improve upon the methodological approach of Hobbes include those of Locke , Spinoza , Giambattista Vico (1984 xli), and Rousseau (1997 part 1). David Hume made what he considered to be the first proper attempt at trying to apply Bacon's scientific method to political subjects (Hume 1896 [1739], ''intro.''), rejecting some aspects of the approach of Hobbes.

Modernist republicanism openly influenced the foundation of republics during the Dutch Revolt (1568–1609) , English Civil War (1642–1651) , American Revolution (1775–1783) , and the French Revolution (1789–1799) .

A second phase of modernist political thinking begins with Rousseau, who questioned the natural rationality and sociality of humanity and proposed that human nature was much more malleable than had been previously thought. By this logic, what makes a good political system or a good man is completely dependent upon the chance path a whole people has taken over history. This thought influenced the political (and aesthetic) thinking of Immanuel Kant, Edmund Burke and others and led to a critical review of modernist politics. On the conservative side, Burke argued that this understanding encouraged caution and avoidance of radical change. However more ambitious movements also developed from this insight into human culture, initially Romanticism and Historicism, and eventually both the Communism of Karl Marx, and the modern forms of nationalism inspired by the French Revolution, including, in one extreme, the German Nazi movement .

Sociologically

In sociology, a discipline that arose in direct response to the social problems of "modernity" (Harriss 2000, 325), the term most generally refers to the social conditions, processes, and discourses consequent to the Age of Enlightenment. In the most basic terms, Anthony Giddens describes modernity as

...a shorthand term for modern society, or industrial civilization. Portrayed in more detail, it is associated with (1) a certain set of attitudes towards the world, the idea of the world as open to transformation, by human intervention; (2) a complex of economic institutions, especially industrial production and a market economy; (3) a certain range of political institutions, including the nation-state and mass democracy. Largely as a result of these characteristics, modernity is vastly more dynamic than any previous type of social order. It is a society—more technically, a complex of institutions—which, unlike any preceding culture, lives in the future, rather than the past (Giddens 1998, 94).

Modernity aimed towards "a progressive force promising to liberate humankind from ignorance and irrationality" (Rosenau 1992, 5). With new social and philosophical conditions, however, arose fundamental new challenges. The era of modernity is characterised socially by industrialisation and the division of labour, and philosophically by "the loss of certainty, and the realization that certainty can never be established, once and for all" (Delanty 2007). Central to this loss of certainty is the loss of religion. Various 19th century intellectuals, from Auguste Comte to Karl Marx to Sigmund Freud, attempted to offer scientific and/or political ideologies in the wake of secularisation. Modernity may be described as the "age of ideology."

Theorists such as Theodor Adorno and Zygmunt Bauman propose that modernity represents a departure from the central tenets of the Enlightenment and towards nefarious processes of alienation, such as commodity fetishism and the Holocaust (Adorno 1973; Bauman 1989). Contemporary critical theory presents the concept of "rationalization" in even more negative terms than those Weber originally defined. Processes of rationalization—as progress for the sake of progress—may in many cases have a negative and dehumanising effect on modern society.

Consequent to debate about economic globalization, the comparative analysis of civilisations, and the post-colonial perspective of "alternative modernities," Shmuel Eisenstadt introduced the concept of "multiple modernities" (2003; see also Delanty 2007). Modernity as a "plural condition" is the central concept of this sociologic approach and perspective, which broadens the definition of "modernity" from exclusively denoting Western European culture to a cosmopolitan definition, thereby: "Modernity is not Westernization, and its key processes and dynamics can be found in all societies" (Delanty 2007).

Scientifically

In the 16th and 17th centuries, Copernicus, Kepler, Galileo and others developed a new approach to physics and astronomy which changed the way people came to think about many things. Copernicus presented new models of the solar system which no longer placed humanity's home, on Earth, in the centre. Kepler used mathematics to discuss physics and described regularities of nature this way. Galileo actually made his famous proof of uniform acceleration in freefall using mathematics .

Francis Bacon, especially in his ''Novum Organum'', argued for a new experimental based approach to science, which sought no knowledge of formal or final causes, and was therefore materialist, like the ancient philosophy of Democritus and Epicurus. But he also added a theme that science should seek to control nature for the sake of humanity, and not seek to understand it just for the sake of understanding. In both these things he was influenced of Machiavelli's earlier criticism of medieval Scholasticism, and his proposal that leaders should aim to control their own fortune .

Influenced both by Galileo's new physics and Bacon, René Descartes argued soon after that mathematics and geometry provided a model of how scientific knowledge could be built up in small steps. He also argued openly that human beings themselves could be understood as complex machines .

Isaac Newton, influenced by Descartes, but also, like Bacon, a proponent of experimentation, provided the archetypal example of how both Cartesian mathematics, geometry and theoretical deduction on the one hand, and Baconian experimental observation and induction on the other hand, together could lead to great advances in the practical understanding of regularities in nature (d'Alembert 2009 [1751]; Henry 2004).

Artistically

After modernist political thinking had already become widely known in France, Rousseau's re-examination of human nature led to a new criticism of the value of reasoning itself which in turn led to a new understanding of less rationalistic human activities especially the arts. The initial influence was upon the movements known as German Idealism and Romanticism in the 18th and 19th century. Modern art therefore belongs only to the later phases of modernity.

For this reason art history keeps the term "modernity" distinct from the terms Modern Age and Modernism – as a discrete "term applied to the cultural condition in which the seemingly absolute necessity of innovation becomes a primary fact of life, work, and thought". And modernity in art "is more than merely the state of being modern, or the opposition between old and new" (Smith 2009).

In the essay "The Painter of Modern Life" (1864), Charles Baudelaire gives a literary definition: "By modernity I mean the transitory, the fugitive, the contingent" (Baudelaire 1964, 13).

Advancing technological innovation, affecting artistic technique and the means of manufacture, changed rapidly the possibilities of art and its status in a rapidly changing society. Photography challenged the place of the painter and painting. Architecture was transformed by the availability of steel for structures.

==Modernity defined== Of the available conceptual definitions in sociology, modernity is "marked and defined by an obsession with 'evidence'," visual culture, and personal visibility (Leppert 2004, 19). Generally, the large-scale social integration constituting modernity, involves the:

increased movement of goods, capital, people, and information among formerly discrete populations, and consequent influence beyond the local area

increased formal social organisation of mobile populaces, development of "circuits" on which they and their influence travel, and societal standardization conducive to socio-economic mobility

increased specialization of the segments of society, i.e., division of labor, and area inter-dependency

See also

Modernisation

Rationalization (sociology)

Urbanization

Industrialization

Mass society

Postmodernity

Hypermodernity

Transmodernity

Late modernity

Second modernity

Islam and modernity

References

Adem, Seifudein. 2004. "Decolonizing Modernity: Ibn-Khaldun and Modern Historiography." In ''Islam: Past, Present and Future'', International Seminar on Islamic Thought Proceedings, edited by Ahmad Sunawari Long, Jaffary Awang, and Kamaruddin Salleh, 570–87. Salangor Darul Ehsan, Malaysia: Department of Theology and Philosophy, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.

Adorno, Theodor W. 1973. ''Negative Dialectics'', translated by E.B. Ashton. London: Routledge. (Originally published as ''Negative Dialektik'', Frankfurt a.M.: Suhrkamp, 1966)

d'Alembert, Jean Le Rond. 2009 [1751]. "Preliminary Discourse", ''The Encyclopedia of Diderot & d'Alembert Collaborative Translation Project'', translated by Richard N. Schwab and Walter . Ann Arbor: Scholarly Publishing Office of the University of Michigan Library. (Accessed 19 December 2010)

Barker, Chris. 2005. ''Cultural Studies: Theory and Practice''. London: Sage. ISBN 0-7619-4156-8

Baudelaire, Charles. 1964. ''The Painter of Modern Life and Other Essays'', edited and translated by Jonathan Mayne. London: Phaidon Press.

Bauman, Zygmunt. 1989. ''Modernity and the Holocaust''. Cambridge: Polity Press.; Ithaca, N.Y.: Cornell University Press. ISBN 0745606857 (Polity, cloth); ISBN 0745609309 (Polity, 1991 pbk), ISBN 0801487196 (Cornell, cloth), ISBN 080142397X (Cornell, pbk).

Berman, Marshall. 1983. ''All That Is Solid Melts into Air: The Experience of Modernity''. London:

Berns, Laurence. 1987. "Thomas Hobbes". In ''History of Political Philosophy'', third edition, edited by Leo Strauss and Joseph Cropsey, 369–420. Chicago: University of Chicago Press.

Bock, Gisela, Quentin Skinner, and Maurizio Viroli. 1990. ''Machiavelli and Republicanism''. Ideas in Context. Cambridge and New York: Cambridge University Press. ISBN 0521383765

Delanty, Gerard. 2007. "Modernity." ''Blackwell Encyclopedia of Sociology'', edited by George Ritzer. 11 vols. Malden, Mass.: Blackwell Publishing. ISBN 1405124334

Eisenstadt, Shmuel Noah. 2003. ''Comparative Civilizations and Multiple Modernities'', 2 vols. Leiden and Boston: Brill.

Giddens, Anthony. 1998. ''Conversations with Anthony Giddens: Making Sense of Modernity''. Stanford, Calif.: Stanford University Press. ISBN 0804735689 (cloth) ISBN 0804735697 (pbk.)

Goldwin, Robert. 1987. "John Locke". In ''History of Political Philosophy'', third edition, edited by Leo Strauss and Joseph Cropsey, 476–512. Chicago: University of Chicago Press. ISBN 0226777081 (cloth); 0226777103 (pbk).

Harriss, John. 2000. "The Second Great Transformation? Capitalism at the End of the Twentieth Century." In ''Poverty and Development into the 21st Century'', revised edition, edited by Tim Allen and Alan Thomas, 325–42. Oxford and New York: Open University in association with Oxford University Press. ISBN 0198776268

Henry, John. 2004. "Science and the Coming of Enlightenment" in ''The Enlightenment World'', edited by Martin Fitzpatrick et al..

Hume, David. 1896 [1739]. ''A Treatise of Human Nature'', edited by Sir K. C. B. Lewis Amherst Selby Bigg. Oxford: Clarendon Press.

Kennington, Richard. 2004. ''On Modern Origins: Essays in Early Modern Philosophy'', edited by Pamela Kraus and Frank Hunt. Lanham, Md.: Lexington Books. ISBN 073910814X (cloth); ISBN 0739108158 (pbk).

Larraín, Jorge. 2000. "Identity and Modernity in Latin America". Cambridge, UK: Polity; Malden, MA: Blackwell. ISBN 0745626238 (cloth); ISBN 0745626246 (pbk).

Leppert, Richard. 2004. "The Social Discipline of Listening." In ''Aural Cultures'', edited by Jim Drobnick, 19–35. Toronto: YYZ Books; Banff: Walter Phillips Gallery Editions. ISBN 0920397808

Mandeville, Bernard. ''The Fable of the Bees''.

Norris, Christopher. 1995. "Modernism." In ''The Oxford Companion to Philosophy'', edited by Ted Honderich, 583. Oxford and New York: Oxford University Press. ISBN 9780198661320

Orwin, Clifford, and Nathan Tarcov. 1997. ''The Legacy of Rousseau''. Chicago: University of Chicago Press. ISBN 0226638553 (cloth); ISBN 0226638561 (pbk).

Osborne, Peter. 1992. "Modernity Is a Qualitative, Not a Chronological, Category: Notes on the Dialectics of Differential Historical Time". In ''Postmodernism and the Re-reading of Modernity'', edited by Francis Barker, Peter Hulme, and Margaret Iversen. Essex Symposia, Literature, Politics, Theory. Manchester: Manchester University Press. ISBN 071903745X.

Rahe, Paul A. 2006. ''Machiavelli's Liberal Republican Legacy''. Cambridge and New York: Cambridge University Press. ISBN 9780521851879.

Rosen, Stanley. 1987. "Benedict Spinoza". In ''History of Political Philosophy'', third edition, edited by Leo Strauss and Joseph Cropsey, 456–475. Chicago: University of Chicago Press.

Rosenau, Pauline Marie. 1992. ''Post-modernism and the Social Sciences: Insights, Inroads, and Intrusions''. Princeton, N.J.: Princeton University Press. ISBN 0691086192 (cloth) ISBN 0691023476 (pbk).

Rousseau, Jean-Jacques. 1997. ''The Discourses and Other Political Writings'', edited and translated by Victor Gourevitch. Cambridge Texts in the History of Political Thought. Cambridge and New York: Cambridge University Press. ISBN 0521413818 (cloth); ISBN 0521424453 (pbk).

Saul, John Ralston. 1992. ''Voltaire's Bastards: The Dictatorship of Reason in the West''. New York: Free Press; Maxwell Macmillan International. ISBN 0029277256

Smith, Terry. “Modernity”. ''Grove Art Online''. ''Oxford Art Online''. (Subscription access, accessed September 21, 2009).

Strauss, Leo. 1958. ''Thoughts on Machiavelli''. Chicago: University of Chicago Press. ISBN 0226777022.

Strauss, Leo. 1987. "Niccolo Machiavelli". In ''History of Political Philosophy'', third edition, edited by Leo Strauss and Joseph Cropsey, 296–317. Chicago: University of Chicago Press. ISBN 0226777081 (cloth); ISBN 0226777103 (pbk).

Toulmin, Stephen Edelston. 1990. ''Cosmopolis: The Hidden Agenda of Modernity''. New York: Free Press. ISBN 0029326311 Paperback reprint 1992, Chicago: University of Chicago Press. ISBN 0-226-80838-6

Vico, Giambattista. 1984. ''The New Science of Giambattista Vico: Unabridged Translation of the Third Edition (1744), with the Addition of "Practic of the New Science'', edited by Thomas Goddard Bergin and Max Harold Fisch. Cornell Paperbacks. Ithaca: Cornell University Press. ISBN 0801492653 (pbk).

Further reading

Arendt, Hannah. 1958. "The Origins Of Totalitarianism" Cleavland: World Publishing Co. ISBN 0805242252

Berman, Marshall. 1982. "All That Is Solid Melts into Air: The Experience of Modernity." New York: Simon and Schuster. ISBN 067124602X Reprinted 1988, New York: Viking Penguin ISBN 0140109625

Buci-Glucksmann, Christine. 1994. ''Baroque Reason: The Aesthetics of Modernity''. Thousand Oaks, Calif: Sage Publications. ISBN 080398975X (cloth) ISBN 0803989768 (pbk)

Carroll, Michael Thomas. 2000. ''Popular Modernity in America: Experience, Technology, Mythohistory''. SUNY Series in Postmodern Culture. Albany: State University of New York Press. ISBN 0791447138 (hc) ISBN 0791447146 (pbk)

Corchia, Luca. 2008. "Il concetto di modernità in Jürgen Habermas. Un indice ragionato." ''The Lab's Quarterly/Il Trimestrale del Laboratorio'' 2:396ff. ISSN 2035-5548.

Crouch, Christopher. 2000. "Modernism in Art Design and Architecture," New York: St. Martins Press. ISBN 0312218303 (cloth) ISBN 031221832X (pbk)

Eisenstadt, Shmuel Noah. 2003. ''Comparative Civilizations and Multiple Modernities'', 2 vols. Leiden and Boston: Brill.

Gaonkar, Dilip Parameshwar (ed.). 2001. ''Alternative Modernities''. A Millennial Quartet Book. Durham: Duke University Press. ISBN 0822327031 (cloth); ISBN 0822327147 (pbk)

Giddens, Anthony. 1990. ''The Consequences of Modernity''. Stanford: Stanford University Press. ISBN 0804717621 (cloth); ISBN 0804718911 (pbk); Cambridge, UK: Polity Press in association with Basil Blackwell, Oxford. ISBN 0745607934

Jarzombek, Mark. 2000. ''The Psychologizing of Modernity: Art, Architecture, History.'' Cambridge: Cambridge University Press.

Kolakowsi, Leszek. 1990. ''Modernity on Endless Trial''. Chicago: University of Chicago Press. ISBN 0226450457

Latour, Bruno. 1993. ''We Have Never Been Modern'', translated by Catherine Porter. Cambridge, MA: Harvard University Press. ISBN 0674948386 (hb) ISBN 0674948394 (pbk.)

Perreau-Saussine, Emile. 2005. . ''Commentaire'' no. 109 (Spring): 181–93.

External links

Religion and Modernity – Modern mans' encounter with religion

Category:Historiography Category:Sociology Category:Postmodern theory Category:Modernism Category:Historical eras

ar:حداثة zh-min-nan:Hiān-tāi-sèng bg:Модерност da:Modernitet de:Moderne et:Modernsus es:Modernidad fa:مدرنیته fr:Modernité ko:근대성 hr:Modernizam (književnost) it:Modernità he:מודרניות ka:მოდერნიზმი nl:Moderniteit pl:Nowoczesność pt:Modernidade ru:Эпоха модерна fi:Moderni sv:Modernitet ta:நவீனம் zh:現代性

Dipesh Chakrabarty is a Bengali historian who has also made contributions to postcolonial theory and subaltern studies.

He attended Presidency College of the University of Calcutta, where he received his undergraduate degree in physics. He also received a diploma in business management from the Indian Institute of Management, Calcutta. Later he moved on to the Australian National University in Canberra, from where he earned a PhD in history.

He is currently the Lawrence A. Kimpton Distinguished Service Professor of History, South Asian Languages and Civilizations and the College at the University of Chicago. He was a visiting faculty at the Centre for Studies in Social Sciences, Calcutta. Chakrabarty also serves as a contributing editor for Public Culture, an academic journal published by Duke University Press.

He was a member of the Subaltern Studies collective. He has recently made important contributions to the intersections between history and postcolonial theory (''Provincializing Europe'' [''PE'']), which continues and revises his earlier historical work on working-class history in Bengal (''Rethinking Working-Class History''). ''PE'' adds considerably to the debate of how postcolonial discourse engages in the writing of history (e.g., Robert J. C. Young's "White Mythologies"), critiquing historicism, which is intimately related to the West's notion of linear time. Chakrabarty argues that Western historiography's historicism universalizes liberalism, projecting it to all ends of the map. He suggests that, under the rubric of historicism, the end-goal of every society is to develop towards nationalism.

In 2011 he received an Honorary degree from the University of Antwerp

Bibliography

''Habitations of Modernity: Essays in the Wake of Subaltern Studies'' (2002ope: Postcolonial Thought and Historical Difference'' (2000)

''Provincializing Europe'' (2000)

''Rethinking Working-Class History: Bengal, 1890-1940'' (1989)

''Cosmopolitanism'' (2002, editor, with Carol Breckenridge, Sheldon Pollock, and Homi K. Bhabha)

''Subaltern Studies'' (Vol. 9 editor, with Shahid Amin)

''Dixit: El humanismo en la era de la globalización'', Buenos Aires y Madrid, Katz Barpal Editores, 2009, ISBN 9788496859524

(Note: Many of his works will have separate and different publication dates for India and the US. Dates given are ''earliest'' publication dates, to give an indication of when the book was written more than when it was published.)

External links

UChicago Faculty Page

Category:Australian National University alumni Category:Bengali historians Category:Historians of South Asia Category:Indian historians Category:Living people Category:University of Calcutta alumni Category:University of Chicago faculty Category:Year of birth missing (living people)

de:Dipesh Chakrabarty es:Dipesh Chakrabarty

name	Ricardo Villalobos
background	non_vocal_instrumentalist
birth name	Ricardo Villalobos
alias	Bispeed Black, Richard Wolfsdorf, Termiten
origin
genre	MicrohouseMinimal HouseTechno
occupation	Disc jockeyRecord producer
years active	1993–present
label	Sei Es DrumPerlonPlayhouseFrisbee TracksSister PhunkLo-Fi Stereo
associated acts	Bajo Tierra, Chirurgie Boutique, Gucci, Hombre Ojo, R & R, Ric Y Martin, Ricardo vs. Jay, Sense Club
website	ongaku.de }}

Ricardo Villalobos (born 1970) is a Chilean-German electronic music producer and DJ. He is well-known for his work in the minimal techno and microhouse genres, and is one of the most significant figures in today's minimal techno scene.

Villalobos was born in Santiago, Chile in 1970. In 1973 he moved to Germany with his family to escape the dictatorship of Augusto Pinochet, who had seized power that year.

When Ricardo was around 10 or 11 he started to play conga and bongos. Though he loved music, he could never see himself as a musician. He began making electronic music in the late 80s. From a very young age he has been a big fan of Depeche Mode, even following their tours around Europe to listen to them.

Villalobos began to play his music at parties while he was studying at university, but this was only for his own enjoyment. He started a label, Placid Flavour, in 1993 but this was unsuccessful. His first record was released on the German Playhouse label in 1994 and he began DJing as a professional in 1998.

At the end of 2008 and 2010, he came 1st in Resident Advisor's Top 100 DJs of the year.

Discography

Albums

''Alcachofa'' (2003)

''Thé Au Harem D'Archimède'' (2004)

''Fizheuer Zieheuer'' (2006)

''Salvador'' (2006)

''Fabric 36'' (2007)

''Sei Es Drum'' (2007)

''Vasco'' (2008)

''Re:ECM ''with Max Loderbauer (2011)

Singles

''Sinus Poetry EP'' (1993)

''The Contempt'' (1995)

''Heike'' (1995)

''N-DRA'' (1996)

''Salvador'' (1998)

''808 the Bassqueen'' (1999)

''Frank Mueller Melodram'' (1999)

''Pino Jet Explosion'' (1999)

''Ibiza99'' (2000)

''Luna'' (2000)

''Que Belle Epoque'' (2000)

''Tomorrov Cocktail / Ananas'' (2000)

''Bredow / Damm 3'' (2001)

''Halma'' (2002)

''808 The Bass Queen / Filtadelic'' (2003)

''The Contempt'' (2004)

''Achso'' (2005)

''Chromosul'' (2005)

''For Disco Only 2'' (2005)

''Que Belle Epoque 2006'' (2006)

''Heike'' (2006)

''Seive / Jimis'' (2006)

''Unflug'' (2006)

''What You Say Is More Than I Can Say'' (2006)

''What's Wrong My Friends?'' (2006)

''Enfants'' (2008)

''Vasco EP Part 1'' (2008)

''Vasco EP Part 2'' (2008)

''Peculiar / Zuge'' (2010)

Mix albums

''Love Family Trax'' (2002)

''In the Mix: Taka Taka'' (2003)

''Green & Blue'' (2005)

''Fabric 36'' (2007)

Remixes

1996 Der Dritte Raum – "Trommelmaschine"

1997 Heiko Laux & Johannes Heil – "No Pain No Gain"

1997 Sieg Über Die Sonne – "Mogul"

1999 Vermittelnde-Elemente – "Modedom"

2000 The Horrorist – "One Night in NYC"

2000 Heiko Laux – "Moved"

2000 Pascal F.E.O.S. – "Are U Tranquilized"

2001 Auch – "Tomorrow Goodbye"

2001 Two Lone Swordsmen – "Bunker"

2002 Auch – "Pick-Up"

2002 Thomas Dolby – "One of our Submarines"

2002 Jeff Samuel – "Vew"

2002 Tony Senghore – "Where Is the Love?"

2002 Señor Coconut And His Orchestra – "Electro Latino"

2002 Sieg Über Die Sonne – "You'll Never Come Back"

2003 Hell – "Listen to the Hiss"

2003 Monne Automne – "El Salvador"

2003 Spektrum – "Freakbox"

2003 Sven Väth – "Cala Llonga"

2004 Alter Ego – "Daktari"

2004 DJ Minx – "A Walk in the Park"

2004 Lopazz – "Migracion"

2004 Lucien–N–Luciano – "Alain Brito"

2004 Monobox – "Trade"

2004 Sieg Über Die Sonne – "Love Is OK"

2005 2raumwohnung – "Wir Sind Die Anderen"

2005 The KLF – "What Time Is Love?"

2005 Sieg Über Die Sonne – "Cleaning Windows"

2005 Vegetable Orchestra – "Atavismus"

2005 Das Racist - "The Bing Bong Chong-a-Long"

2006 Depeche Mode – "The Sinner in Me"

2006 Rhythm & Sound with Ras Donovan & Ras Perez – "Let We Go"

2006 Señor Coconut And His Orchestra – "Behind the Mask"

2007 Beck – "Cellphone's Dead"

2007 Ffwd – "Consequences"

2007 Innersphere – "Phunk"

2007 Plastikman – "Snark"

2007 Shackleton – "Blood on My Hands"

2008 Sun Electric – "Toninas"

2008 Slap - "Eden Now"

2010 NDF - "Since We Last Met"

2010 DJ Sneak - "Delta Trippin"

2011 Energy 52 - "Café Del Mar"

References

External links

Biography at The DJ List

''Ricardo Villalobos: Sound brotherhood'' Interview (2009) at Resident Advisor

Interview (2004)

Category:1970 births Category:Living people Category:German people of Chilean descent Category:German techno musicians

da:Ricardo Villalobos de:Ricardo Villalobos es:Ricardo Villalobos fr:Ricardo Villalobos it:Ricardo Villalobos nl:Ricardo Villalobos sv:Ricardo Villalobos

Scott Hahn (born October 28, 1957) is a contemporary author, theologian, and Catholic apologist. His works include ''Rome Sweet Home'' and ''The Lamb's Supper: The Mass as Heaven on Earth''. He currently teaches at the Franciscan University of Steubenville, a Catholic university in the United States.

Education

Hahn received his B.A. in 1979 from Grove City College in Pennsylvania with a triple major of theology, philosophy, and economics (magna cum laude). He obtained his M.Div. (summa cum laude) from Gordon-Conwell Theological Seminary in 1982. In May 1995, he was awarded a Ph.D. in systematic theology from Marquette University (Phi Beta Kappa). His dissertation, entitled ''Kinship by Covenant: A Biblical Theological Analysis of Covenant Types and Texts in the Old and New Testaments'', is an example of contemporary covenantal theology.

Conversion to Catholicism

Hahn started out as a Presbyterian minister and theologian with years of ministry experience in congregations of the Presbyterian Church in the United States of America or PC(USA), and Professor of Theology at Chesapeake Theological Seminary.

As a young theologian, Scott Hahn was convinced that the Catholic Church was in error, and boasted of having converted some Catholics into embracing a purer Christianity. His conversion began when he and his wife became convinced that contraception was contrary to God's law. He continued to study various issues relating to salvation, faith, and good works, as well as the Protestant doctrine of ''sola scriptura''.

According to his book ''Rome Sweet Home'', a key factor behind his conversion is his research on what he saw as the key to the Bible: the covenant. This is a sacred kinship bond that brought people into a family relationship. God established a series of covenants and the new covenant established by Jesus Christ is an establishment of a worldwide family. He believes that Jesus and the apostles used family based language to describe his work of salvation: God is Father, Christ is Son and the firstborn among brethren, heaven as a marriage feast, the Church is the spouse of God, Christians as children of God.

This new family, according to Hahn, is headed by Christ and the Pope is his "prime minister" to whom he has given the keys of the kingdom, a process that he believes is also present in the Old Testament. Hahn tries to show that the Catholic Church, whose head is called "Holy Father", is the worldwide family described by the Bible and that the Protestant doctrines of ''sola fide'' and ''sola scriptura'' are not biblical because they are not found in the Bible. In his view, the Bible stresses charity and works as necessary for saving faith (i.e., justification) and therefore salvation. He also points to the Church as the "pillar and the bulwark of the truth" (1 Tim 3:15).

Scott Hahn converted to Catholicism at Easter 1986 in Milwaukee, Wisconsin. Many people, using his wife's words, have started to call him "Luther in reverse", since a large number of Protestant pastors and Bible scholars have followed suit in converting to Catholicism.

Hahn's wife, Kimberly, had a similar conversion at a slightly later date, entering the Catholic Church at Easter 1990 in Joliet, Illinois. ''Rome Sweet Home'' describes their process of conversion together.

In ''Ordinary Work, Extraordinary Grace'', he narrated the influence of Opus Dei in his conversion, and what made him feel that Opus Dei was his specific calling within the Catholic Church: (1) its members' devotion to the Bible, (2) its ecumenism, since Opus Dei was the first Catholic institution to welcome non-Catholics as cooperators, (3) the upright lives of its members, (4) they were ordinary people, who lived theology, (5) holy ambition: "a devout work ethic", (6) the practice of hospitality in answering his questions, (7) prayer: "They made time for intimate prayer every day."

Current work

Hahn founded and is currently the President of the St. Paul Center for Biblical Theology, a Christian research center and think tank committed to the promotion of biblical literacy among the Catholic laity and biblical fluency among Catholic clergy. Some of his projects include online and parish-based Bible studies, a book series, pilgrimages, and a scholarly journal, ''Letter and Spirit''. He is also the founder and director of the Institute of Applied Biblical Studies.

A popular speaker, Hahn has given over 800 talks in the US and other countries on theological and biblical topics related to the Catholic faith and appears regularly on the Eternal Word Television Network (EWTN). He has also written numerous books (see list below) and is the co-editor of several volumes of the ''Ignatius Catholic Study Bible''.

Since 1990, Hahn has served as Professor of Theology and Scripture at the Franciscan University of Steubenville. He was awarded Doctor of Humanities – honoris causa, by the Pontifical University of Puerto Rico in 2004.

Books

''Rome Sweet Home'' (co-written with Kimberly Hahn), Ignatius Press, 1993. ISBN 0-89870-478-2

''Catholic for a Reason'' (with Leon Suprenant, editor), Emmaus Road Publishing, 1998. ISBN 0-9663223-0-4

''A Father Who Keeps His Promises'', Servant Publications, 1998. ISBN 0-89283-829-9

''The Lamb's Supper: The Mass as Heaven on Earth'', Doubleday, 1999. ISBN 0-385-49659-1

''Hail, Holy Queen: The Mother of God in the Word of God'', Doubleday, 2001. ISBN 0-385-50168-4

''First Comes Love: Finding Your Family in the Church and the Trinity'', Doubleday, 2002. ISBN 0-385-49662-1

''Lord Have Mercy: The Healing Power of Confession'', Doubleday, 2003. ISBN 0-385-50170-6

''Swear to God : The Promise and Power of the Sacraments'', Doubleday, 2004. ISBN 0-385-50931-6

''Letter and Spirit : From Written Text to Living Word in the Liturgy'', Doubleday, 2005. ISBN 0-385-50933-2

''Ordinary Work, Extraordinary Grace'', Doubleday, 2006. ISBN 978-0385-51924-3

''Reasons to Believe: How to Understand, Explain, and Defend the Catholic Faith'', Doubleday, 2007. ISBN 978-0-385-50935-0

''Answering the New Atheism: Dismantling Dawkins's Case Against God'', (with Benjamin Wiker), Emmaus Road Publishing, 2008. ISBN 978-1931018487

''Kinship by Covenant: A Canonical Approach to the Fulfillment of God's Saving Promises'', Yale University Press, 2009. ISBN 978-0300140972

References

External links

Scott Hahn - official homepage

Franciscan University of Steubenville: Scott Hahn profile

Writings of Scott Hahn at the Catholic Educator's Resource Center

The Next Scott Hahn?

Video on gloria.tv: Scott Hahn to the Eucharistic Kingdom

The St. Paul Center for Biblical Theology: Hahn's apostolate

Category:1957 births Category:American Roman Catholic religious writers Category:Christian apologists Category:Converts to Roman Catholicism from Calvinism Category:Franciscan University of Steubenville faculty Category:Gordon-Conwell Theological Seminary alumni Category:Grove City College alumni Category:Living people Category:Marquette University alumni Category:Opus Dei members Category:Roman Catholic activists

de:Scott Hahn es:Scott Hahn fr:Scott Hahn id:Scott Hahn la:Scottus Hahn pl:Scott Hahn pt:Scott Hahn ru:Хан, Скотт

Region	Western Philosophy
Era	20th-century philosophy
Color	lightsteelblue
Name	John Zerzan
Birth place	Salem, Oregon, United States
School tradition	Anarcho-primitivism, Post-left anarchy
Main interests	Hunter-gatherer society, Civilization, alienation, symbolic culture, technology, mass society
Notable ideas	Domestication of humans, rewilding
Influences	Theodor Adorno, Jacques Camatte, Henry David Thoreau, Guy Debord, Marshall Sahlins, Richard Borshay Lee, Pierre Clastres, Raoul Vaneigem, Max Horkheimer, Charles Fourier, Ivan Illich, William Morris, Herbert Marcuse, Jean-Jacques Rousseau, Jean Baudrillard
Influenced	Derrick Jensen, Kevin Tucker, Andy Hurley, WTO Seattle protests, ''Green Anarchy'', ''Species Traitor'', CrimethInc.
Signature	}}

John Zerzan (born 1943) is an American anarchist and primitivist philosopher and author. His works criticize agricultural civilization as inherently oppressive, and advocate drawing upon the ways of life of prehistoric humans as an inspiration for what a free society should look like. Some of his criticism has extended as far as challenging domestication, language, symbolic thought (such as mathematics and art) and the concept of time.

His five major books are ''Elements of Refusal'' (1988), ''Future Primitive and Other Essays'' (1994), ''Running on Emptiness'' (2002), ''Against Civilization: Readings and Reflections'' (2005) and ''Twilight of the Machines'' (2008).

Early life and education

Zerzan was born in Salem, Oregon. He received his bachelor's degree from Stanford University and later received a master's degree in History from San Francisco State University. He completed his coursework towards a Ph.D. at the University of Southern California but dropped out before completing his dissertation. He is of Bohemian/Czech descent.

Zerzan's anarchism

Zerzan's theories draw on Theodor Adorno's concept of negative dialectics to construct a theory of civilization as the cumulative construction of alienation. According to Zerzan, original human societies in paleolithic times, and similar societies today such as the !Kung, Bushmen and Mbuti, live a non-alienated and non-oppressive form of life based on primitive abundance and closeness to nature. Constructing such societies as a kind of political ideal, or at least an instructive comparison against which to denounce contemporary (especially industrial) societies, Zerzan uses anthropological studies from such societies as the basis for a wide-ranging critique of aspects of modern life. He portrays contemporary society as a world of misery built on the psychological production of a sense of scarcity and lack. The history of civilization is the history of renunciation; what stands against this is not progress but rather the Utopia which arises from its negation.

Zerzan is an anarchist, and is broadly associated with the philosophies of anarcho-primitivism, green anarchism, anti-civilisation, post-left anarchy, neo-luddism, and in particular the critique of technology. He rejects not only the state, but all forms of hierarchical and authoritarian relations. "Most simply, anarchy means 'without rule.' This implies not only a rejection of government but of all other forms of domination and power as well."

Zerzan's work relies heavily on a strong dualism between the "primitive" — viewed as non-alienated, wild, non-hierarchical, ludic, and socially egalitarian — and the "civilised" — viewed as alienated, domesticated, hierarchically organised and socially discriminatory. Hence, "life before domestication/agriculture was in fact largely one of leisure, intimacy with nature, sensual wisdom, sexual equality, and health."

Zerzan's claims about the status of primitive societies are based on a reading of the works of anthropologists such as Marshall Sahlins and Richard B. Lee. Crucially, the category of primitives is restricted to pure hunter-gatherer societies with no domesticated plants or animals. For instance, hierarchy among Northwest Coast Native Americans whose main activities were fishing and foraging is attributed to their having domesticated dogs and tobacco.

Zerzan calls for a "Future Primitive", a radical reconstruction of society based on a rejection of alienation and an embracing of the wild. "It may be that our only real hope is the recovery of a face-to-face social existence, a radical decentralization, a dismantling of the devouring, estranging productionist, high-tech trajectory that is so impoverishing." The usual use of anthropological evidence is comparative and demonstrative - the necessity or naturality of aspects of modern western societies is challenged by pointing to counter-examples in hunter-gatherer societies. "Ever-growing documentation of human prehistory as a very long period of largely non-alienated life stands in sharp contrast to the increasingly stark failures of untenable modernity." It is unclear, however, whether this implies a re-establishment of the literal forms of hunter-gatherer societies or a broader kind of learning from their ways of life in order to construct non-alienated relations.

Zerzan's political project calls for the destruction of technology. He draws the same distinction as Ivan Illich, between tools that stay under the control of the user, and technological systems that draw the user into their control. One difference is the division of labour, which Zerzan opposes. In Zerzan's philosophy, technology is possessed by an elite which automatically has power over other users; This power is one of the sources of alienation, along with domestication and symbolic thought.

Zerzan's typical method is to take a particular construct of civilisation (a technology, belief, practice or institution) and construct an account of its historical origins, what he calls its destructive and alienating effects and its contrasts with hunter-gatherer experiences. In his essay on number, for example, Zerzan starts by contrasting the "civilized" emphasis on counting and measuring with a "primitive" emphasis on sharing, citing Dorothy Lee's work on the Trobriand Islanders in support, before constructing a narrative of the rise of number through cumulative stages of state domination, starting with the desire of Egyptian kings to measure what they ruled. This approach is repeated in relation to time, gender inequality, work, technology, art and ritual, agriculture and globalization. Zerzan also writes more general texts on anarchist, primitivist theory, and critiques of "postmodernism".

Political development

In 1966, Zerzan was arrested while performing civil disobedience at a Berkeley anti-Vietnam War march and spent two weeks in the Contra Costa County Jail. He vowed after his release never again to be willingly arrested. He attended events organized by Ken Kesey and the Merry Pranksters and was involved with the psychedelic drug and music scene in San Francisco's Haight-Ashbury neighborhood.

In the late 1960s he worked as a social worker for the city of San Francisco welfare department. He helped organize a social worker's union, the SSEU, and was elected vice president in 1968, and president in 1969. The local Situationist group Contradiction denounced him as a "leftist bureaucrat". He became progressively more radical as he dealt further with his and other unions. He was also a voracious reader of the Situationists, being particularly influenced by Guy Debord.

In 1974, Black and Red Press published ''Unions Against Revolution'' by Spanish ultra-left theorist Grandizo Munis that included an essay by Zerzan which previously appeared in the journal ''Telos''. Over the next 20 years, Zerzan became intimately involved with the ''Fifth Estate'', ''Anarchy: A Journal of Desire Armed'', ''Demolition Derby '' and other anarchist periodicals. He began to question civilization in the early 80's, after having sought to confront issues around the neutrality of technology and division of labour, at the time when Fredy Perlman was making similar conclusions. He saw civilization itself as the root of the problems of the world and that a hunter-gatherer form of society presented the most egalitarian model for human relations with themselves and the natural world.

Zerzan and the "Unabomber"

In the mid-1990s, Zerzan became a confidant to Theodore Kaczynski, the "Unabomber", after he read ''Industrial Society and Its Future'', the so-called ''Unabomber Manifesto.'' Zerzan sat through the Unabomber trial and often conversed with Kaczynski during the proceedings. After Zerzan became known as a friend of the Unabomber, the mainstream media became interested in Zerzan and his ideas.

In Zerzan's essay "Whose Unabomber?" (1995), he signaled his support for the Kaczynski doctrine, but criticised the bombings:

[T]he mailing of explosive devices intended for the agents who are engineering the present catastrophe is too random. Children, mail carriers, and others could easily be killed. Even if one granted the legitimacy of striking at the high-tech horror show by terrorizing its indispensable architects, collateral harm is not justifiable...

However, Zerzan in the same essay offered a qualified defense of the Unabomber's actions:

The concept of justice should not be overlooked in considering the Unabomber phenomenon. In fact, except for his targets, when have the many little Eichmanns who are preparing the Brave New World ever been called to account?... Is it unethical to try to stop those whose contributions are bringing an unprecedented assault on life?

Two years later, in the 1997 essay "He Means It — Do You?," Zerzan wrote:

Enter the Unabomber and a new line is being drawn. This time the bohemian schiz-fluxers [see Gilles Deleuze], Green yuppies, hobbyist anarcho-journalists, condescending organizers of the poor, hip nihilo-aesthetes and all the other "anarchists" who thought their pretentious pastimes would go on unchallenged indefinitely — well, it's time to pick which side you're on. It may be that here also is a Rubicon from which there will be no turning back.

In a 2001 interview with ''The Guardian'', he said:

Will there be other Kaczynskis? I hope not. I think that activity came out of isolation and desperation, and I hope that isn't going to be something that people feel they have to take up because they have no other way to express their opposition to the brave new world.

Zerzan and Pacific Northwest anarcho-primitivism

On May 7, 1995, a full-page interview with Zerzan was featured in ''The New York Times''. Another significant event that shot Zerzan to celebrity philosopher status was his association with members of the Eugene, Oregon anarchist scene that later were the driving force behind the use of black bloc tactics at the 1999 anti-World Trade Organization protests in Seattle, Washington. Anarchists using black bloc tactics were thought to be chiefly responsible for the property destruction committed at numerous corporate storefronts and banks.

News media coverage started a firestorm of controversy after the riots, and Zerzan was one of those that they turned to in order to explain the actions that some had taken at the demonstrations. After gaining this public notoriety, Zerzan began accepting speaking engagements and giving interviews around the world explaining anarcho-primitivism and the more general ''Global Justice Movement''. Recently Zerzan has been involved with the Post-left anarchist trend, which argues that anarchists should break with the political left.

Zerzan was one of the editors of ''Green Anarchy'', a journal of anarcho-primitivist and insurrectionary anarchist thought. Link label He is also the host of ''Anarchy Radio'' in Eugene on the University of Oregon's radio station KWVA. He has also served as a contributing editor at ''Anarchy Magazine'' and has been published in magazines such as ''AdBusters''. He does extensive speaking tours around the world, and is married to an independent consultant to museums and other nonprofit organizations.

Criticism

In his essay "Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm", Murray Bookchin directed criticism from an anarchist point of view at Zerzan's anti-civilisational and anti-technological perspective. Bob Black's ''Anarchy After Leftism'' is a known book within primitivist circles, written as a rebuttal to Bookchin. Another notable anarchist work directed at Bookchin's perspective is David Watson's ''Beyond Bookchin''.

Aside from Murray Bookchin, several other anarchist critiques of Zerzan's primitivist philosophies exist. The pamphlet, "Anarchism vs. Primitivism" by Brian Oliver Sheppard criticizes many aspects of the primitivist philosophy. Some authors, such as Andrew Flood, have argued that destroying civilization would lead to the death of a significant majority of the population. John Zerzan contends the collapse of civilization as having a gradual decrease on population size, with the possibility of people having the need to seek means of sustainability more close to nature. Additionally, several related thinkers, such as Derrick Jensen, argue that civilization is in fact unsustainable, and as such the decline of civilization and the accompanying loss of population is unavoidable, rather than a matter of choice and debate.

Selected works

Books

''Origins: A John Zerzan Reader''. Joint publication of FC Press and Black and Green Press, 2010.

''Twilight of the Machines''. Feral House, 2008.

''Running On Emptiness''. Feral House, 2002.

''Against Civilization'' (editor). Uncivilized Books, 1999; Expanded edition, Feral House, 2005.

''Future Primitive''. Autonomedia, 1994.

''Questioning Technology'' (co-edited with Alice Carnes). Freedom Press, 1988; 2d edition, New Society, 1991, ISBN 978-0900384448

''Elements of Refusal''. Left Bank Books, 1988; 2d edition, C.A.L. Press, 1999.

Articles

''Telos'' 141, ''Second-Best Life: Real Virtuality''. New York: Telos Press Ltd., Winter 2007.

''Telos'' 137, ''Breaking the Spell: A Civilization Critique Perspective''. New York: Telos Press Ltd., Winter 2006.

''Telos'' 124, ''Why Primitivism?''. New York: Telos Press Ltd., Summer 2002.

''Telos'' 60, ''Taylorism and Unionism: The Origins of a Partnership''. New York: Telos Press Ltd., Summer 1984.

''Telos'' 50, ''Anti-Work and the Struggle for Control''. New York: Telos Press Ltd., Winter 1981-1982.

''Telos'' 49, ''Origins and Meaning of World War I''. New York: Telos Press Ltd., Fall 1981.

''Telos'' 28, ''Unionism and the Labor Front''. New York: Telos Press Ltd., Summer 1978.

''Telos'' 27, ''Unionization in America''. New York: Telos Press Ltd., Spring 1976.

''Telos'' 21, ''Organized Labor versus "The Revolt Against Work:" The Critical Contest''. New York: Telos Press Ltd., Fall 1974.

See also

Neo-Tribalism

''Species Traitor'', publication where John Zerzan regularly contributes

''Surplus'', a Swedish movie (atmo, 2003) which contains an interview with John Zerzan

References

External links

John Zerzan's website

Green Anarchist archive Green anarchy archive that includes book and writings of John Zerzan and other anti-civilization writers.

Green Anarchy web site

Insurgent Desire – John Zerzan writings and interviews can be read online

Primitivism.com – Writings by Zerzan and other primitivist authors and essayists

Creel Commission – June 2006 conversation with John Zerzan and the UK band

ZNet's Primitivism Debate, Michael Albert vs John Zerzan, Eric Blair and the Green Anarchy Collective

Guide to John Zerzan's papers at the University of Oregon

John Zerzan's conferences in Montreal, intro and videos (May '08)

John Wisniewski interviews John Zerzan

Resources on Green Anarchism that include some of Zerzan's writings and ideas at Jesus Radicals

John Zerzan - "Five Thesis on Workers' Councils"

"Radical rethinking" by Sena Christian. (April 17, 2008)

Category:1943 births Category:Living people Category:21st-century philosophers Category:American anarchists Category:Anarchist writers Category:American anti–Vietnam War activists Category:Indigenous rights activists Category:Anarchism theorists Category:Writers from Oregon Category:People from Eugene, Oregon Category:American people of Czech descent Category:University of Southern California alumni Category:Philosophers of technology Category:Philosophers of art Category:Anarcho-primitivists Category:Green anarchists Category:People from Salem, Oregon Category:Critics of work and the work ethic Category:Post-left anarchists

ca:John Zerzan de:John Zerzan es:John Zerzan fr:John Zerzan it:John Zerzan nl:John Zerzan pl:John Zerzan pt:John Zerzan ru:Зерзан, Джон simple:John Zerzan sk:John Zerzan fi:John Zerzan sv:John Zerzan tr:John Zerzan