Many academics are unfamiliar with transmodernity. The term was coined by the Spanish philosopher and feminist María Rodríguez Magda in 1989 in her essay La sonrisa de Saturno. Hacia una teoría transmoderna. Transmodernity is more than a continuation of Modernity. It is the next evolution in modernity, a generalist view of the present. After the crises present in Marxism,Utopian socialism, Hegelianism, and the philosophies of suspicion there exists a need to look further back. What results is an arcane and ironic return to the useful fiction of Modernity. Transmodernity is this return. A survivor, lighter from the struggle. This weakened Modernity is a paradigm sewn from the tatters of various schools.
This transmodern fiction is a remake, a copy that supplants the original. Many times transmodernity is considered a bastard school of postmodernity. Honestly, transmodernity is confusing to many and often confused itself. Here is postmodernity without innocence. It does not forget the history which as died to avoid cybernetic media domestication of the masses. Transmodernity is a simulation, one that we know is real. It is commodified reality, an advertisement that remembers art. In this manner it breaks down the walls between common and elite. When all are rendered into the same sausage, quality becomes irrelevant.
This jumbled mess of media is hard to comprehend. Picture a pile of soap bubbles. Each sud separated by a fragile barrier, from the sprawling mass it is part of. Tansmodernity is this pile of inane, self refraining images. A rushining torrent of data clogged by identity. This obese pile is without desire or goal, it is just there, a baroque clutter of random overlapping paradigms. It is the end of representation, a realm ruled by simulation. Where the simulations have become genuine.
Transmodernity is postmodernity with a sense of self. It steps away from suspicion and nihilism, keeping the old in mind as it seeks to solve the issues inherent in modernity. Reflection is a tool to look forward. Accepting pragmatism as a basis does not mean we have to deny that human action is guided by regulatory ideals that are the basis for argument and rationality. However these regulatory ideals which refuse to be based on theology or metaphysics, can still not, after post-modern criticism, be legitimised by the illustrated project. Gnoseological vigour, which it the basis for pragmaticism, has been weakened but is still needed. Tansmodernity is change. A social transformation, blending various paradigms in a search for greater well being.
With this in mind what characteristics make up a general concept of a transmodernist.
Transmodernism is a development in thought following the periodization of postmodernity. It sees postmodernity, or hypermodernity as the conclusion or culmination of modernism, and critiques modernism and postmodernism on material, social, and spiritual viewpoints.
Transmodernity consists of a set of criticisms aimed at theories it perceives as advocating relativism, pessimism, nihilism, and counter-Enlightenment, by embracing with a limited capacity foundationalism, absolutism, optimism, and universalism.
It draws elements from both modernism and postmodernism, and can therefore be seen as an amended and more tolerant form of modernization. Transmodernity is a loose term describing a development of thought that seeks a synthesis of the best of ‘pre-modern,’ ‘modern,’ and ‘postmodern’ reality.
Transmodernism appears to be in part influenced by the esoteric movements that sprang from the Renaissance. It is also influenced by the Transcendental movement and admires the American philosophy of mid-nineteenth century writers like Emerson and the Transcendentalists. Transmodernism often continues today in the rise of new religions and spiritualism. Its tendencies are also felt in humanitic and transpersonal psychology. It is thought to be ‘leading edge and often subject to change’.
Transmodernism reacts against both modernism and postmodernism by opposing the wholesale secularization of society. It criticizes the rejection of all traditional worldviews and their truths as unproven, false, or of no importance. It encompasses social movements confluent with traditional systems of philosophy, religion, and morality. These movements often find themselves at odds with modernism and postmodernism, yet the Transmodernism sees tradition as self-propelled and adaptable at its own independent pace. There is room for both modernity and tradition.
The emerging Transmodern or Integral Culture is summarized by Paul H. Ray as follows:
 Ecological sustainability, beyond environmentalism: If you can name an aspect of ecology and sustainability, they are emphatically for it, and are leading the way. Cultural Creatives demonstrate awareness of a large range of issues, including wanting to rebuild neighborhoods and communities, ecological sustainability and limits to growth, seeing nature as sacred, wanting to stop corporate polluters, being anti-big-business, wanting voluntary simplicity, being willing to pay to clean up the environment and to stop global warming.
 Globalism: Two of the top values for Cultural Creatives are xenophilism (love of travel to foreign places, of foreigners and the exotic) and ecological sustainability, which strongly includes concern for the planetary ecology and stewardship, and population problems.
 Feminism, women’s issues, relationships, family: The fact that Cultural Creatives are 60 percent women is a major key to understanding this subculture. Much of the focus on women’s issues in politics comes from them-including concerns about violence and abuse of women and children, desire to rebuild neighborhoods and community, desire to improve caring relationships, and concerns about family (though they are no more family-oriented than most North Americans, it is near the top in their list of values).
 Altruism, self-actualization, alternative health care, spirituality and spiritual psychology: This is a complex of highly interrelated beliefs and values centered on the inner life. In reality, this is a new sense of the sacred that incorporates personal growth psychology and the spiritual and service to others as all one orientation. It also includes a stronger trend toward holistic health and alternative health care as part of this complex.
 Well-developed social conscience and social optimism: Contrary to some social critics, an emphasis on the personal does not exclude the political or social conscience, though individuals may focus on them in sequence. Cultural Creatives are engaged in the world just as much as in personal and spiritual issues. Rebuilding and healing society is related to healing ourselves, physically and spiritually. With that goes a guarded social optimism.
This article is intended to serve as a primer on Transmodernity and Transmodernists. In no way is this small body of work a comprehesive study on the subject. Please refer to María Rodríguez Magda work in this matter as well as those of various other social scientists.