Journal articles on the topic 'Europeans Intellectual life'
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1
Hasanah, Uswatun. "Islamic Intellectual Development during the Abbasid Dynasty (750 AD-861 AD)." El Tarikh : Journal of History, Culture and Islamic Civilization 3, no. 1 (May 29, 2022): 1–11. http://dx.doi.org/10.24042/jhcc.v3i1.11700.
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This article analyzes the history of Islamic intellectual progress during the Abbasid Dynasty which in Islamic literature is said to be the city of Baghdad as the center of Islamic civilization. In the Abbasid period, not only the Arabs filled the dynamics of Arab life, but also the Indians, Africans, Europeans, Persians, Chinese so as to form a cosmopolitical society, open, and easily accept new things that were considered useful.The dispute with the civilization of other nations brought a new influence so that science developed rapidly. In addition, the main influence is the leadership pattern of the caliphs who can provide progressive and revolutionary policies, namely providing support for the movement to translate foreign manuscripts, providing facilities for science lovers by establishing many libraries, especially Bayt al-Hikmah as an institution of education and science studies and as a library so that Muslim intellectuals are born.Key words: Abbasid Dynasty, Islamic Intellectuals
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Brennan, Timothy. "Future Interrupted: The Subjunctive Nationalism of M. N. Roy." South Atlantic Quarterly 122, no. 2 (April 1, 2023): 299–316. http://dx.doi.org/10.1215/00382876-10405077.
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Despite today’s routine denunciations of Eurocentrism and the rise of critical schools that consider imperialism to be the exclusive outgrowth of “European epistemologies,” Europe has always been a much more internally mixed entity than is usually supposed as a result of foreign occupations, unassimilated indigenous peoples, contested borders, and a massive cultural and intellectual influx from its present and former colonies. Especially interwar Europe saw this unevenness come to the fore with the residency in Europe of intellectuals and activists from the global South who joined Europeans of like mind in the wake of the Russian Revolution to forge a new international order. The Bengali revolutionary M. N. Roy was one of the most exceptional figures of this type, a promoter equally of science and humanism who dedicated the latter part of his life, in fact, to promoting a “radical and integral humanism” fashioned in part on the work of European thinkers of earlier centuries. In doing so, he was establishing the unevenness of Europe, and making a case for Europe as a joint creation. He was pointing out that these ostensibly European ideas derived from an Enlightenment infused with the more worldly and cosmopolitan philosophies of medieval Arabic, Persian, and Jewish thought.
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Das, Shweta Kumari. "Orientalism, Translation, and Recognition: With reference to Sir William Jones, H.T Colebrooke, and H.H Wilson." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 3 (March 14, 2023): 26–32. http://dx.doi.org/10.31305/rrijm.2023.v08.n03.005.
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This paper aims to examine the process of knowledge produced by the Orientalists during the initial colonial period and the Eurocentrism it imbibes. By translating the Indian texts into European languages, the Europeans could "entrap" India, its culture, and its intellectual tradition. This paper will argue that reading, translating, and interpreting Indian texts in different languages, especially English, was an essential element in European colonization and the imposition of the European way of life, which is the only superior culture to the Indian people. Through an analysis of the establishment of the Asiatic Society and subsequent acquisition, production, and reproduction of the ancient Indian texts, this paper seeks to address the issue of this flawed process by shedding light on the construction of an idealized Indian society, very different from the actual one. By providing a detailed account of the Europeanization of Indian literature, it will be able to address the question of the writings used as standard texts in present Independent India.
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Cosgrove, Denis. "Inhabiting modern landscape." Archaeological Dialogues 4, no. 1 (May 1997): 23–28. http://dx.doi.org/10.1017/s1380203800000854.
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Archaeology, anthropology, human geography: three disciplines born out of a nineteenth-century imperative among Europeans to apply a coherent model of understanding (Wissen-schaft) to varied forms of social life within a differentiated physical world; three disciplines stretched between the epistemology and methods of the natural sciences (Naturwissenschaften) which promised certainty, and the hermeneutic reflexivity and critical doubt of the Humanities (Geisteswissenschaften) which promised self-knowledge. Each of these disciplines is today in crisis, and for the same reason. Europe as the place of authoritative knowledge, of civilization, has been decentred upon a post-colonial globe; the white, bourgeois European male has been dethroned as the sovereign subject of a universal and progressive history. Thus, the enlightened intellectual project represented by archaeology, anthropology and human geography, whose findings were unconsciously designed to secure the essentially ideological claims of liberal Europeans, are obliged to renegotiate their most fundamental assumptions and concepts (Gregory, 1993). The linguistic turn in the social sciences and humanities which has so ruthlessly exposed the context-bound nature of their scientific claims — what Ton Lemaire refers to as a critical awareness of their inescapable cultural and historical mediation — forces a recognition that their central conceptual terms, such as ‘culture’, ‘nature’, ‘society’, and ‘landscape’, are far from being neutral scientific objects, open to disinterested examination through the objective and authoritative eye of scholarship. They are intellectual constructions which need to be understood in their emergence and evolution across quite specific histories. Ton Lemaire seeks to sketch something of the history of landscape as such a socially and historically mediated idea: as a mode of representing relations between land and human life, which has played a decisive role in the development of archaeology as a formal discipline. On the foundation of this history he develops a critique of the social and environmental characteristics and consequences of modernity, and seeks to relocate archaeological study within a reformed project of sensitive contemporary ‘dwelling’ on earth.
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AL- ABD ALAAL, Entidhar Abdul Razzaq Abed Mohi. "AL-FAJR MAGAZINE AND ITS IMPACT ON INTELLECTUAL AND POLITICAL LIFE IN SUDAN 1934-1939." RIMAK International Journal of Humanities and Social Sciences 04, no. 05 (September 1, 2022): 370–89. http://dx.doi.org/10.47832/2717-8293.19.22.
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The press in Sudan differs from other African countries. If the latter’s press originated at the hands of Europeans, and at the hands of patriots in Arab countries, it originated in Sudan at the hands of foreigners loyal to Britain since 1899, the beginning of the (British-Egyptian) condominium. Therefore, the press was not free, did not express the opinion of the people and was only concerned with what the British administration wanted, and it continued to do so until 1932. However, in spite of that, “Al-Fajr” magazine was published in June 1934 for its founder and editor-in-chief Arafat Muhammad Abdullah, and “Al-Fajr” played a role in achieving the goals for which it was issued, namely politics and public demands. It played a dangerous role in intellectual and political life. and literature in Sudan. Al-Fajr was concerned with specific axes to re-write the history of Sudan, and called for the renunciation of fanaticism and tribalism, the abolition of the indigenous administration system, the “indirect” government system, and the fight against sectarianism and partisanship. "Al-Fajr" paid attention to the Arabic language and literature. Al-Fajr" magazine had aleading role in the "Alumni Conference" and crowned their struggle by holding the General Conference, and publishing its ideas, principles and demands, as "Al-Fajr" was considered an important event in the world of Sudanese journalism in terms of editing, classification and style, especially in the field of literary journalism and journalism of studies, research and articles. the magazine continued In its line and kept giving until it stopped in 1939 after the conference established, leaving behind a trail of a developed school in the field of Sudanese and Arab journalism.
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Hoerder, Dirk. "‘A Genuine Respect for the People’." Journal of Migration History 1, no. 2 (October 29, 2015): 136–70. http://dx.doi.org/10.1163/23519924-00102001.
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I, first, discuss the ethical and scholarly bases of approaches ‘emancipated’ from mainstream societal discourses. Next, I reinsert into the genealogy of us migration history’s development several ‘early’ research clusters or schools from the 1880s with a focus on other people than white western and northern Europeans. Third, I argue that, in a subsequent phase, such approaches coalesced around Franz Boas and what I call the Columbia University/ Barnard School of interdisciplinary research from the 1890s to the 1950s. Both men and women were part of this group working in the spatial-intellectual context of New York City’s Ellis Island, Greenwich Village, and Harlem. In addition, a network of cooperative scholarly transnational relationships emerged esp. to Polish post-1918 scholarship. I will focus on the Columbia-Barnard scholars’ research on (a) European immigrants and exiles, (b) Mexican migration to and life-ways in the us, and (c) African American (more precisely: ‘African-us’) and African-Caribbean cultures. To emphasise agency and networks I will emphasize individual scholars’ contributions and connections. The question, why this scholarship was ignored or (deliberately?) forgotten, remains latent but any suggestion for an answer can be made.
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Fullagar, Kate. "Producing Philosophes in Oceania: Enlightenment through Pacific Spaces." Eighteenth-Century Life 45, no. 3 (September 1, 2021): 16–33. http://dx.doi.org/10.1215/00982601-9272985.
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The belated European rediscovery of the Pacific helped to test, modify, extend, or otherwise realize the critical, collecting, and conjecturing ethos of the Enlightenment. Whether official philosophers or not, voyagers found in the “new” space of the Pacific more data about the natural and social worlds than they had known before, which led to more empirical comparing, more systematic speculation, and more secular self-questioning. Most scholarship on Enlightenment and Pacific voyaging, however, focuses on relatively elite or well-educated thinkers who were already on the path toward an Enlightenment mindset before they even saw the southern hemisphere. A different story about Enlightenment and the Pacific emerges for less-obviously philosophical voyagers. For these travelers—most of them destined for a maritime but not necessarily an intellectual life—the Pacific could prove to be the primary or originary field for creating an Enlightenment disposition. More particularly, interactions with Pacific people were the means by which some Europeans apprehended what their “philosophical betters” typically discovered via texts. Pacific spaces prompted Enlightenment practices in ordinary mariners more readily or more evidently than they originated them in the educationally advantaged. This article surveys the experiences of a handful of ordinary voyagers to the Pacific Ocean. It aims to move forward discussions about the role the Pacific region and Pacific people played in developing so-called Western modernity.
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Litaker, Noria. "Lost in Translation? Constructing Ancient Roman Martyrs in Baroque Bavaria." Church History 89, no. 4 (December 2020): 801–28. http://dx.doi.org/10.1017/s0009640721000020.
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Over the course of the early modern period, parish, monastic, and pilgrimage churches across Catholic Europe and beyond eagerly sought to acquire the relics of ancient Roman martyrs excavated from the Eternal City's catacombs. Between 1648 and 1803, the duchy of Bavaria welcomed nearly 350 of these “holy bodies” to its soil. Rather than presenting the remains as fragments, as was common during the medieval period, local communities forged catacomb saint relics into gleaming skeletons and then worked to write hagiographical narratives that made martyrs’ lives vivid and memorable to a population unfamiliar with their deeds. Closely examining the construction and material presentation of Bavarian catacomb saints as well as the vitae written for them offers a new vantage point from which to consider how the intellectual movement known as the paleo-Christian revival and the scholarship it produced were received, understood, and then used by Catholic Europeans in an everyday religious context. This article demonstrates that local Bavarian craftsmen, artists, relic decorators, priests, and nuns—along with erudite scholars in Rome—were active in bringing the early Christian church to life and participated in the revival as practitioners and creative scholars in their own right.
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Beck, David R. M. "American Indians Higher Education Before 1974: From Colonization to Self-Determination." Australian Journal of Indigenous Education 27, no. 2 (December 1999): 12–23. http://dx.doi.org/10.1017/s1326011100600534.
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Although Europeans and Americans involved American Indians in their educational systems almost from first contact, it was only in the nineteenth and twentieth centuries that the United States government made a full scale assault and took control of virtually all aspects of American Indian education, with the purpose of forcing or encouraging assimilation. This assault began with treaty-based support for education in government schools run by both federally hired schoolteachers and missionaries, paid for directly with money the tribes received for their lands. By the late nineteenth century the federal government, recognizing the failure of day schools in the assimilation process, turned to the use of boarding schools, on-reservation and off, through which Indians were trained in vocational and domestic skills and which were intended to sever children’s ties to their cultures. During this time few Indians were educated at a college level. The English and later Americans expected those who were educated to use their educations to help in the assimilation process. These educational systems, while disrupting (though not destroying) reservation life and culture, focussed almost exclusively on industrial and domestic, not intellectual, training. The quality of education provided was so low that even Indian students wishing to attend college were often academically ineligible for entrance.
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Khalkhal, Ruqaya Saeed. "The critical theory of democracy in Western political thought." Tikrit Journal For Political Science, no. 18 (March 26, 2020): 117. http://dx.doi.org/10.25130/poltic.v0i18.207.
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The darkness that Europe lived in the shadow of the Church obscured the light that was radiating in other parts, and even put forward the idea of democracy by birth, especially that it emerged from the tent of Greek civilization did not mature in later centuries, especially after the clergy and ideological orientation for Protestants and Catholics at the crossroads Political life, but when the Renaissance emerged and the intellectual movement began to interact both at the level of science and politics, the Europeans in democracy found refuge to get rid of the tyranny of the church, and the fruits of the application of democracy began to appear on the surface of most Western societies, which were at the forefront to be doubtful forms of governece.
Democracy, both in theory and in practice, did not always reflect Western political realities, and even since the Greek proposition, it has not lived up to the idealism that was expected to ensure continuity. Even if there is a perception of the success of the democratic process in Western societies, but it was repulsed unable to apply in Islamic societies, because of the social contradiction added to the nature of the ruling regimes, and it is neither scientific nor realistic to convey perceptions or applications that do not conflict only with our civilized reality The political realization created by certain historical circumstances, and then disguises the different reality that produced them for the purpose of resonance in the ideal application.
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Cutler, L. C. "Grinling Gibbons: a Dutch master in England." Sculpture Journal: Volume 29, Issue 3 29, no. 3 (December 1, 2020): 275–97. http://dx.doi.org/10.3828/sj.2020.29.3.3.
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Grinling Gibbons’s still-life sculpture emerged out of the artistic and proto-scientific culture of the seventeenth-century Netherlands and was understood in these intellectual terms by the sophisticated, courtly consumers of his work in Restoration England. Our fondness for a myth of Gibbons as a dazzlingly skilful but intellectually vapid artist should not blind us to the intellectual focus of his sculptures. The carved frame for Elias Ashmole’s portrait in the Ashmolean collection is a sophisticated engagement with European cultures of collecting. The Cosimo panel for Charles II engages with the witty and formidably advanced scientific discourses of the Caroline court, while the limewood reredos in St James’ church, Piccadilly reaches back to the devotional roots of floral still life, reinterpreting it in the context of English Protestantism.
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Ladjal, Tarek, and Benaouda Bensaid. "A Cultural Analysis of Ottoman Algeria (1516-1830) The North-South Mediterranean Progress Gap." ICR Journal 5, no. 4 (October 15, 2014): 567–85. http://dx.doi.org/10.52282/icr.v5i4.375.
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A number of works have dealt with the socio-political and economic history of Algeria under the Ottoman protectorate; yet the intellectual and cultural life of this period remains poorly explored. We examine the question of ‘progress’ against the intellectual and religious life of Ottoman Algeria, analysing the reasons behind the negligent European intellectual influences upon Ottoman Algeria. We review pre-colonial Algeria’s cultural and intellectual landscape in order to assess the reaction of Algerian society to European ideas originating in the French Revolution and the Enlightenment. Algeria’s intellectual context, learning system, and the public practice of Sufism contributed significantly to building resistance to European intellectual infiltration and influence, while the European communities in Algeria played a marginal role in shaping Algeria’s intellectual and cultural life. In spite of its inherent political and geostrategic advantages, Ottoman Algeria failed to achieve a balance between military power and politics in the Mediterranean region, and its own inherent cultural resources.
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Yuksel, Metin. "Tawfiq Wahbi and the Reform of the Kurdish Language in Contact Zones." Archiv orientální 91, no. 3 (January 29, 2024): 403–21. http://dx.doi.org/10.47979/aror.j.91.3.403-421.
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This study explores the life story and works of Tawfiq Wahbi, an Ottoman-Kurdish military, political, and intellectual figure. Born in Sulaimaniya in 1891, Wahbi received his education in Sulaimaniya, Baghdad, and İstanbul. He became a captain in the Ottoman army. He served as a minister and senator in Iraq. Following the 1958 Revolution, he settled in Great Britain, where he died in 1984. Wahbi is mostly known for his studies onthe Kurdish language. He contributed to Kurdish, Arabic, and English literary, cultural, and academic journals. The first study devoted to Wahbi’s intellectual biography in English, this article suggests that his scholarly interest was mainly shaped through his knowledge of and active engagement with European Orientalist scholarship. This paper suggests that Wahbi’s intellectual journey can be fittingly analyzed with reference toArif Dirlik’s use of the concept of “contact zone,” developed in the context of the relationship between Euro-American Orientalists and Bengali and Chinese intellectuals. In other words, Wahbi’s access to European languages and the scholarship produced in these languages in general, and his collaboration with British Orientalists in particular, seem to have been crucial in his endeavor of reforming Kurdish.
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ÇELİK, Murat. "Katip Çelebi ile Edward Bernard’ın Eğitim, Çalışma ve Zihni Arka Planlarına İlişkin Bir Mukayese." ULUM 3, no. 2 (December 31, 2020): 297–316. http://dx.doi.org/10.54659/ulum.800311.
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The comparison of Ottoman and European history can be viewed as a novel approach in historical studies. Therefore, this study adopted such an approach by focusing on two important figures of the Ottoman and British intellectual life. These two people, who are often known for their catalogue and bibliographic works, were studied with respect to their intellectual skills, educational and intellectual backgrounds. The study focused on similarities and differences, and efforts were made to uncover the reasons lying behind them. This is because, being leading figures in their own cultural contexts, Kātib Çelebī and Ed-ward Bernard are intellectuals of the Ottoman Classical Period and of the Renaissance, respectively. This study basically aimed to compare and contrast Kātib Çelebī [d. 1067/1657] and Edward Bernard [d. 1697] in terms of their educational background, studies, and mental background. It addressed how both scholars were brought up, what kind of works they produced besides why and how they produced them. Further-more, based on the data from this comparison, the study also investigated if Kātib Çelebī could be consid-ered as a Renaissance intellectual. The reader's attention was drawn to the characteristics of the period, and an overall description of a typical intellectual in the seventeenth century was provided. Thus, this was intended to paint a global picture of the mentality of the period. Therefore, it was shown that alter-native perspectives are also possible when it comes to Ottoman and European history.
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Bouchemal, Ahmed, and Faiza Meberbeche Senouci. "Edward Wilmot Blyden. The African Personality and Early Intellectual Work in the Gold Coast (Ghana)." Academicus International Scientific Journal 25 (January 2022): 45–55. http://dx.doi.org/10.7336/academicus.2022.25.03.
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There is a commonly held view that African nationalism took shape out of contacts of African intellectuals with twentieth century Pan-African leaders. Yet, this interpretation lacked concrete evidence, as many of these intellectuals owed their ideological formulation to Nineteenth century teachings of Edward Wilmot Blyden. In his writings, Blyden articulated a thorough understanding of African’s strengths and weaknesses. For Blyden, Western civilization intended to make the African a caricature of European society. As a result, the situation of the African became one of chaos as he lived in strict psychological conflicts. A revival of the African personality rested as a solution to the distorted manhood of the African and a path to his future progress. This article examines Blyden’s theory of the African personality as revealed in early intellectual work in the Gold Coast (Ghana). Drawing on Blyden’s African personality theory, the article revealed that these intellectuals begun a vigorous campaign to oppose Europeanization of the African system of life and took an uncompromising stand against ideas of black “inferiority” and “backwardness”.
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Vaitkevičienė, Daiva. "At the Roots of the Tree of Life: Marija Gimbutas among the Family Women." Tautosakos darbai 62 (December 30, 2021): 105–29. http://dx.doi.org/10.51554/td.21.62.06.
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The intellectual legacy of Marija Gimbutas – scholar, theoretician and practical archeologist, an active, versatile and sensitive personality – has been hitherto little investigated, including in particular her Lithuanian studies. The article focuses on the relationship that Marija Gimbutas had with her family, especially highlighting her connection with her mother – Veronika Janulaitytė-Alseikienė.Gimbutas’ mother Veronika Janulaitytė-Alseikienė (1883–1971) was among the very few Lithuanian women of the peasant descent that managed to obtain the university education at the turn of the 19th – 20th centuries. In 1908, she defended her doctoral thesis in medicine in Berlin. However, due to various circumstances, including nostalgia for her homeland, she discontinued her scholarly work in Germany, returning to the Russian Empire of that time. After the WWI, together with her husband Danielius Alseika (doctor, politician and editor of numerous Lithuanian publications) Veronika established the first Lithuanian hospital in Vilnius, engaging in the medical, social and educational activities. Marija Gimbutas’ parents were a rather different personalities. Her father was an idealist ardently pursuing his social and political ideas, while her mother was a rational and practical woman, who took care of maintaining the hospital, social welfare and family matters. Since early childhood, Marija’s mother enfolded her daughter with her care, attempting to provide her with everything that she considered valuable, and devoting special attention to her education. Gimbutas’ cousin, professor Meilė Lukšienė has described her mother as a “silent soul”, since she could not fully realize her talents, but devoted all her energy to enable her daughter to do so. It is obvious that Marija inherited most of her character features from her mother, including courage, determination, inexhaustible energy,industriousness, and vitality.In spite of the passionate care that she received from her mother, in her childhood and youth Marija regarded her father as her personal ideal and as an example to follow. She considered her rational and pragmatic mother as a given, as someone providing her with good living conditions, and directed her admiration and love to her father. She felt inspired by Danielius Alseika’s ideals, his broad humanitarian worldview, his articles on the Lithuanian culture and his devoted work as editor and publisher of the Lithuanian books. She regarded her father as an embodiment of human creativity. However, he died when Marija was just fifteen years old. It took her considerable time afterwards to fully appreciate her mother’s love, her dedicated care of the children, and her hard work to ensure family’s welfare and security. The author of the article assumes that the active, vital and creative energy, which Marija saw embodied in her father’s image and political activities, subsequently inspired her impressive theory of the Indo-Europeans spreading across the whole of Europe. And only later, her down-to-earth side of life became more visible, manifesting in her theory of matristic culture of the ancient Europe.Marija Gimbutas fully and consciously appreciated her connection with her mother only after she got married and had her daughter Danutė born in 1943. Unfortunately, the development of this connection was suspended because of the necessity for her to flee from Lithuania, which was occupied by the Soviet troops in 1944. Further on, Marija’s connection with her mother and other female members of her family (her aunt Julija Matjošaitienė and her cousin Meilė Matjošaitytė-Lukšienė) was maintained from emigration. The first letter from Marija reached Lithuania only after seven years following her departure, and regular correspondence could be established only after Stalin’s death. However, when acquiring this possibility, Marija corresponded very actively: she has written over 400 letters and over 200 postcards to her mother.Another way of maintaining connection with her family was sending packages. Ample gifts were shipped from America to Lithuania; however, Marija received equally dear presents from Lithuania in return. Veronika Alseikienė saw sending gifts as an expression of her love to her daughter, as means of creating the Lithuanian atmosphere in Marija’s home and supporting her Lithuanian cultural activities in America. For Marija, things that she received were primarily means of connection with her mother.Only in the summer of 1960, there finally was hope of meeting in person. Although possibilities of visiting the Soviet Union from the USA were severely restricted, Marija Gimbutas managed to visit her mother at least seven times. These short encounters allowed her to establish a closer connection, and during long times of separation to envision her mother’s home in Kaunas.Anyway, Marija Gimbutas had a special talent of feeling her loved ones in spite of the distance that separated them. She has described her extraordinary state of mind and her telepathic ability of seeing and feeling her mother, who was hospitalized after a surgery at that time. She experienced a deep feeling of connection also on the day of her mother’s funeral, having a vision of her mother finally being able to visit her daughter’s home in Topanga – at least after her death. For Gimbutas, considerations of life and death were not merely academic studies of the ancient European religion, but constituted an inherent part of her personality. She discussed the indestructible nature of the vital energy, and the human ability to feel close proximity with the deceased, who never left us completely. The religious images and phenomena that she examined were her reality.In her letters to her mother, Gimbutas repeatedly used words like life, living, enliven, strength, vigor, indicating that she gained strength and energy from this connection. In one case, she even described the tree of life when discussing folk art ornaments on an item that she had received from her mother.The women that surrounded Marija Gimbutas from her early childhood, the connection with her mother that she maintained even in emigration, the female solidarity and spiritual community that she had with her aunt Julija Matjošaitienė and her cousin Meilė Lukšienė constituted sources of vital energy for Marija Gimbutas that supported not only herself, but also her theory of the goddesses’ civilization. The example and authority of her mother and other female relatives enabled Marija to see and recognize in her archeological findings the active and creative female side, creating prerequisites of looking for the female goddesses in the global archeological Paleolithic and Neolithic cultures. Marija Gimbutas could have hardly developed enough courage to establish women as creators of the European civilization, were it not for the strong, brave and active women that surrounded her form her childhood and presented powerful examples for her to follow.
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Carroll, Noël. "Béla Balázs: The Face of Cinema." October 148 (May 2014): 53–62. http://dx.doi.org/10.1162/octo_a_00174.
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Herbert Bauer, known to the world as Béla Balázs (1894–1949), led the sort of life about which contemporary intellectuals might fantasize. He knew everyone and he did everything. Born in Hungary, he included György Lukács, Karl Mannheim, Arnold Hauser, Béla Bartók, and Zoltán Kodály in his circle, among others. He knew the filmmakers Alexander Korda and Michael Curtiz before their names were Anglicized. He studied with Georg Simmel and met Max Weber. As time went on, he came, so it seems, to know virtually every major European intellectual—Stefan Zweig, Robert Musil, Walter Benjamin, Sergei Eisenstein, Erwin Piscator, and on and on. He lived in the midst of a universe of conversation that dazzles us as we look back enviously upon it.
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Beattie, Tina. "Friendship, Faith and Feminism." Journal of the British Association for the Study of Religion (JBASR) 19 (April 27, 2018): 83. http://dx.doi.org/10.18792/jbasr.v19i0.18.
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Tina Beattie weaves together a personal account of her own intellectual development during her years of being a student and close friend of Ursula King, with a celebration of Ursula’s scholarship, life and example, and with a searching exploration of their different approaches to questions of gender, spirituality and postmodernity. Tina positions Ursula as one of the last generation of great European Catholic intellectuals, but also as a pioneer in new approaches to the study of religions and in the fields of feminist theology and gender studies. She considers her wide-ranging interests in spirituality and feminist theology, comparative studies of religion, the life and works of Teilhard de Chardin, the study of Hinduism, and the relationship between science and religion. She describes how she first met Ursula when she was a mature student at the University of Bristol, and how her own intellectual development began to diverge from Ursula’s early influence by way of the ‘linguistic turn’ and a shift to deconstructive and psychoanalytic approaches to language and knowledge. She compares Ursula’s optimistic and progressive account of postmodernity with her own darker and more sceptical approach, observing that these differences represent fundamental issues across the terrain of postmodern scholarship. Situating herself as a postmodern theologian intrigued by the subterranean effects of desire on human knowing and acting, and Ursula as a thinker who exemplifies the progressive vision of liberal modernity in her optimistic account of the potential of postmodernity, she offers both a loving tribute to a cherished friend and mentor, and a searching critique of contemporary intellectual life and its discontents.
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Pudłocki, Tomasz. "The World of Czech Intellectuals in the Life of Roman Dyboski." AUC HISTORIA UNIVERSITATIS CAROLINAE PRAGENSIS 63, no. 2 (April 29, 2024): 107–29. http://dx.doi.org/10.14712/23365730.2024.4.
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The paper discusses the role of Czech (Czechoslovakian) intellectuals in the life of Roman Dyboski (1885–1945), professor of English philology at the Jagiellonian University in Kraków. Dyboski was one of just a few Polish scholars who, despite the tense political relations between Czechoslovakia and Poland at that time, advocated the idea of mutual intellectual cooperation. Roman Dyboski’s position was quite specific. He grew up in the Polish-Czech border region and studied English language and literature. His chief aim was to bring closer Poland and the Anglo-Saxon world. To this purpose, he corresponded actively with scholars from Czechoslovakia, especially with experts on English studies, including Otokar Vočadlo. He also met many of them in person when he was in London as a lecturer at the School of Slavonic and East European Studies of the University College London established by Tomáš G. Masaryk. Dyboski was also one of but a handful Polish experts who spoke Czech and published in Czechoslovakia not only on Polish but also on English matters, which given the considerable level of interest in Anglo-Saxon culture in both countries brought Poles and Czechs closer together.
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Tomczak, Maria. "Intelektualiści zachodnioeuropejscy od wybuchu II wojny światowej do współczesności." Studia Europaea Gnesnensia, no. 11 (January 1, 2015): 145–64. http://dx.doi.org/10.14746/seg.2015.11.7.
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This study aims to show the forms of political involvement of Western European intellectuals. In doing so, the paper attempts to answer the question about the role they played in Western and Central Europe in the discussed period. The paper also demonstrates the cultural and political causes of their decline.streszczenieFor the intellectuals of Western and Central Europe, World War 2 was an extremely difficult period. The genocidal policies of the totalitarian states induced them to take a position, while at the same time depriving them of the ability to express their views publicly. This engendered a sense of helplessness; also, apart for a few exceptions, only emigrants could actually perform the function of intellectuals. Among those, an important role to play fell to two groups: German emigrants who distanced themselves from their nation, and Jewish emigrants, who addressed the subject of the Holocaust. After the war, the Iron Curtain also restricted the actions of intellectuals. It soon turned out that the tenor of spiritual life was set by left-wing authors, fascinated with the USSR. The fascination petered out after the disclosure of Stalin’s crimes in 1956. It was terminated definitively by the ruthless suppression of the Prague Spring. It was at that time that conservatism and right-wing intellectuals returned to Europe. Their aim was to reverse the trend and prevent Western Europe from drifting leftward. The change of the paradigm served to settle the scores with the leftist intellectuals. They were accused of subversive activities against the state and nation or treason. Also, in the intellectual circles there emerged a conviction that the previous formula had been exhausted. A new formula of activities of intellectuals was considered particularly in France, by authors of such eminence as R. Aron, M. Foucault, or P. Bourdieu. The deconstruction of the figure of the intellectual was completed by J.-F. Lyotard, who pronounced the death of intellectuals. Involvement of intellectuals remained a valid notion only in the countries of the Eastern bloc. In post-Cold War Europe, the decline of intellectuals became even more discernible. This was occasioned by a number of political and cultural factors. In this respect, particular role should be attributed to postmodernism which, by disproving the Enlightenment understanding of culture, undermined the role played by intellectuals.
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Brković, Čarna. "European Anthropology as a Fortuitous Accident?" Anthropological Journal of European Cultures 29, no. 2 (September 1, 2020): 31–48. http://dx.doi.org/10.3167/ajec.2020.290203.
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Under what conditions does European anthropology emerge today as an intellectual project? European anthropology takes shape only provisionally, as a fractured, heterogeneous and uneven field, for the duration of time-limited research projects and meetings with Europe-wide participation. In the currently dominant socio-economic conditions of academic life, European anthropology as an intellectual project has little chance to develop, except as an accident. And yet, with more institutional stability for researchers and their conversations, European anthropology could be turned into a more inspiring intellectual endeavour that challenges the classic Anglo-Saxon way of understanding anthropology as a conceptual translation between ‘our’ modern and ‘Other’ worlds; it could also help us to reimagine the world anthropologies framework through the postsocialist and postcolonial lens as something other than a ‘family of nations’.
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Ueno, Hiroki. "Adam Smith between the Scottish and French Enlightenments." Dialogue and Universalism 32, no. 1 (2022): 127–46. http://dx.doi.org/10.5840/du20223218.
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This paper discusses Adam Smith’s intellectual relationship with the French Enlightenment, with a particular focus on his view of French culture as conveyed in The Theory of Moral Sentiments (1759). Compared to England at that time, eighteenth-century Scotland is considered as having a closer affiliation with France in terms of their intellectual and cultural life during what has been dubbed the Enlightenment. While David Hume was representative of the affinity between the French and Scottish literati, Smith also held an enduring interest in the French philosophy, literature, and other aspects of its civilisation, long before the historic visit to Toulouse and Paris (1764–1766) that would shape his political economy greatly. While this paper shall examine Smith’s Francophile and Europeanist tendency within his moral argument, it also emphasises that he was abundantly aware of the moral cultural tensions between these two branches of the European Enlightenment.
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Gómez Hernández, Juan. "Benjamin Tromly. Making the Soviet Intelligentsia: Universities and Intellectual Life Under Stalin and Khruschev." CIAN-Revista de Historia de las Universidades 20, no. 2 (November 30, 2017): 367. http://dx.doi.org/10.20318/cian.2017.3738.
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Este archivo reseña: Benjamin Tromly. Making the Soviet Intelligentsia: Universities and Intellectual Life Under Stalin and Khruschev. New Studies in European History. New York: Cambridge University Press, 2014, xiv pp. + 296 pp.
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Berggren, Lena. "Intellectual Fascism." Fascism 3, no. 2 (October 27, 2014): 69–92. http://dx.doi.org/10.1163/22116257-00302001.
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The focus of this article is the ideological formation of so called ‘New-Swedish Socialism’, an indigenous form of fascist thought formulated by the Swedish ideologue Per Engdahl (1909–1994) in the early 1930s. New-Swedish Socialism should not be equated with either Italian-styled Fascism or National Socialism, but must be seen as an original form of fascist thought. This fascist variant can be described as comparatively flexible, low-key and intellectual. The present analysis of the formation of New-Swedish Socialism follows the model for ideological analysis suggested by the British political scientist Michael Freeden. Freeden’s analytical mode defines an ideology in terms of a core cluster of interrelated and ineliminable political concepts which are essentially contestable. Starting from a definition of generic fascism and using the core concepts that can be identified from this definition, the presence, de-contestation and interrelatedness of these core concepts within New-Swedish Socialism is studied and analyzed. This article addresses whether New-Swedish Socialism can correctly be labelled fascist as well as capturing its special character as a fascist variant in its own right. The study has been limited to the ideological formation process in the early and mid-1930s but Engdahl remained an important influence on Swedish as well as European fascism throughout his life.
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Ledford, Kenneth F. "Intellectual, Institutional, and Technological Transitions: Central European History, 2004–2014." Central European History 51, no. 1 (March 2018): 31–38. http://dx.doi.org/10.1017/s0008938918000043.
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Volumes 38 to 47 of Central European History, which appeared from July 2004 to June 2014, represented years of fundamental transition in the life of the journal and of its sponsoring society: then the Conference Group for Central European History, now the Central European History Society. This fundamental transition manifested itself in three forms: institutional formality, both of the journal and of the Conference Group/Society; publishing organization and technology—from the ways in which the editor produced the journal to the ways in which the audience consumed the scholarship it published; and, last but not least, the intellectual focus and content of the history of German-speaking Central Europe that Central European History presented to scholars and students alike. Although the decade presented some unexpected and surprising challenges, all these transitions were already visible in July 2002 when I presented my proposal to become editor of Central European History to the Editor Search Committee, which consisted of Konrad Jarausch, Kees Gispen, and then-editor Kenneth Barkin.
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HOLLANDER, Jieskje. "The Dutch Intellectual Debate on European Integration (1948-present). On Teachings and Life." Journal of European Integration History 17, no. 2 (2011): 197–218. http://dx.doi.org/10.5771/0947-9511-2011-2-197.
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Holt, Geraldine, Helen Costello, and Nick Bouras. "European service perspectives for people with intellectual disabilities and mental health problems." International Psychiatry 5, no. 1 (January 2008): 3–4. http://dx.doi.org/10.1192/s1749367600005361.
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Services for people with intellectual disabilities, in the UK as elsewhere, have changed dramatically over the last 30 years; deinstitutionalisation has probably been the largest experiment in social policy in our time. The vast majority of people with intellectual disabilities, their families and carers have benefited from having a better quality of life as a result of deinstitutionalisation. However, much still needs to be done to integrate this population more into society and to ensure they are offered the appropriate supports to meet their needs.
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Powell, Arthur, and Marilyn Frankenstein. "In His Prime: Dirk Jan Struik Reflects on 103 Years of Mathematical and Political Activities." Harvard Educational Review 69, no. 4 (December 1, 1999): 416–47. http://dx.doi.org/10.17763/haer.69.4.7x6m4n161g081105.
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In this interview, Arthur B. Powell and Marilyn Frankenstein elicit a perspective on the importance of teacher-student relationships for academic, social, and political learning through the voice of mathematician and Massachusetts Institute of Technology Professor Emeritus Dirk Jan Struik, who was 103 years old at the time of the interview. Through his words, we gain insights into European schooling from the end of the 1800s to the present, and into the intellectual and political life in the early part of this century. We learn about the impact of McCarthyism on intellectual freedom in the United States and about the importance of ethnomathematics from a man who not only lived through these times, but who also became an active political intellectual during this period of history. In this context, Struik discusses his intellectual, academic, and political trajectories, relating stories of his life as a student, teacher, mentor, colleague, professor, political activist, and Marxist intellectual.
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Zdravomyslova, О. M., and N. V. Kutukova. "Intelligentsia Like a Challenge: the Identity of the Russian Intelligentsia in the 21st Century." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 7–20. http://dx.doi.org/10.24833/2541-8831-2020-1-13-7-20.
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The article is devoted to the problem of the Russian intelligentsia identity formation in the 21st century. The authors trace a historical path that the Russian intelligentsia has gone through. Russian philosophers of the 20th century rated this path as tragic, noting that the intelligentsia itself wrote its own history, having captured it in great cultural texts well known in Russia and in the world. The need to understand oneself, one’s purpose, to understand the peculiarity of the situation in Russia and the world is an expression of the intelligentsia’s self-consciousness. Cultural memory, allowing the intelligentsia to maintain its own integrity, plays a leading role in shaping the identity of the intelligentsia. It allows for its own integrity to be maintained. The Russian intelligentsia is a socio-cultural type, including the complex mix of ideas and values which has been shaped since the end of the 18th century in difficult historical conditions. From the beginning, the intelligentsia tried to solve the problem of Russian modernization through enlightening, initiating social changes and participating in them. The Russian intelligentsia formed a special character - psychological traits and behavior, opposite to the type of European intellectuals. Until now, the Russian intelligentsia argues about itself, becoming sometimes closer to European intellectuals, but affirming sometimes its singularity. Nevertheless, in modern Russia there is a widespread perception that the intelligentsia is being replaced by a class of intellectuals - professionals, experts, and public intellectuals which strive to influence the formation of public discourse and the discourse of power. In the course of post-Soviet transformations, the intelligentsia began to lose not only the role of public and political actor, but also the role of the moral elite. The consequences of this process are destructive for younger generations and society as a whole. The study conducted by the authors of the article shows that the discourse of intelligentsia is changing as well as the discourse about it, although the intelligentsia is being constructed in a process of permanent dispute about the past, present and future of Russia. At the same time, intellectual identity is being formed in this dispute. So, it would be wrong to perceive the Russian intelligentsia as an unchanging phenomenon. Its openness to cultural and social changes allows us to talk about the formation of the intelligentsia of the 21st century. The study also reveals that the attitudes towards the intelligentsia expressed by the young generation of educated Russians living in an open, global world, are changing. The new vision of the intelligentsia is similar to its European perception as an intellectual elite. At the same time, a desire of young Russians to turn to the values historically constituting the moral code of the Russian intelligentsia, is observed. Thus, it cannot be said that the intelligentsia has disappeared from Russian public life; instead, the intelligentsia identity is a cultural challenge for the younger generation of modern Russians.
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Wagman, Ira. "Tele-clubs and European Television History Beyond the Screen." Europe on and Behind the Screens 1, no. 2 (November 29, 2012): 118. http://dx.doi.org/10.18146/2213-0969.2012.jethc024.
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This essay looks into the intellectual life of tele-clubs, the collective television watching experiment prominent in France in the 1950s, and its role in television studies. The article explores different directions by analyzing tele-clubs as a moment in television history itself and based on that, searching for a new method of studying television history.
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Zarycki, Tomasz. "Maria Renata Mayenowa and the Forgotten Legacy of Polish Theory of Literature and Poetics." Slavonic and East European Review 101, no. 3 (July 2023): 401–29. http://dx.doi.org/10.1353/see.2023.a912465.
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Abstract: This article examines the figure of an outstanding Polish philologist — Maria Renata Mayenowa (1908–88) — attempting to interpret her life trajectory with the help of sociological tools. It is argued that Mayenowa's biography is significant in the context of the history of Polish, as well as Eastern European intellectual thought, for several reasons. First, it can be helpful in the reconstruction of the Polish involvement in the development of social theory in the twentieth century. Second, it provides insight into Polish-Russian, and more broadly, Polish-Eastern European intellectual relations in the twentieth century. Finally, the third reason is the non-obvious forms in which the history of Eastern European Jewish elites, and in particular the Jewish bourgeoisie, manifested itself in her biography.
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Schneider, Robert A. "Transforming the Republic of Letters: Pierre‐Daniel Huet and European Intellectual Life, 1650–1720." Intellectual History Review 20, no. 2 (June 2010): 292–95. http://dx.doi.org/10.1080/17496971003783906.
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Shapira, Michal. "Melitta Schmideberg: Her Life and Work Encompassing Migration, Psychoanalysis, and War in Britain." Psychoanalysis and History 19, no. 3 (December 2017): 323–48. http://dx.doi.org/10.3366/pah.2017.0230.
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The article deals with the forgotten work of Melitta Schmideberg (1904–83), who was a significant, pioneering female psychoanalyst in the intellectual culture of 1930s and 1940s Britain. If scholars know anything about Schmideberg, it is that she was the troubled daughter of eminent psychoanalyst Melanie Klein. Contributing to the still limited scholarship on this intense period in the development of psychoanalysis in Britain, the article reveals that Schmideberg was a very active early psychologist, an avid public speaker, a founding member of important institutes for the study of crime, and a prolific author on a very wide range of issues that bothered her and others and that were tied to the troubled history of the twentieth century. A Central European Jewish refugee in Britain, she was among the first to psychoanalyse children and criminals. As the focus on women in the scholarship of twentieth-century European intellectual history is hardly sufficient, this article recovers her forgotten work whose significance warrants reclamation from obscurity. It provides the first exploration of her life showing that the issues her experiences raise are central to the history of the time.
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Acsády, Judit. "Construction of the Modern Woman Thinker’s Identity: Valéria Dienes (1879-1987), the Philosopher and Founder of the Art of Movement School and her Contribution to Women’s Emancipation." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 55, no. 1 (December 20, 2023): 199–221. http://dx.doi.org/10.17234/radovizhp.55.12.
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New spaces had opened for women as intellectuals, artists and thinkers in European societies by the first decades of the 20th century. Women became involved in social modernization. The earlier endeavours of women, both as individuals and as members of organizations, contributed to structural changes and new laws regulating their possible intervention in public life. One of the most significant changes concerned education. Women and young girls could attend secondary school and higher education. The personal history of philosopher Valéria Dines, a multi-faceted intellectual of her time, serves as a unique example of a modern woman thinker. Her work was embodied in the activities and network of progressive thinkers of that era in the Austro-Hungarian Monarchy and later in Hungary after World War I.. The paper focuses on two aspects of her oeuvre that were directly connected to women’s emancipation, her writings – both correspondence with feminist activists and her journal entries – and the establishment of the school of orchestrics. The study is based on archival sources and her writings.
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Karpinski, Eva C. "Postcards from Europe: Dubravka Ugrešić as a Transnational Public Intellectual, or Life Writing in Fragments." European Journal of Life Writing 2 (June 18, 2013): T42—T60. http://dx.doi.org/10.5463/ejlw.2.55.
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The article explores Dubravka Ugrešić's ongoing project of interrogating and challenging different constructions of Europe from the perspective of “minor transnationalism”, focusing on the relationship between European minority cultures and the West. She has developed a hybrid form of political life writing that I call the autobiographical fragment, which mixes autobiography, personal essay, cultural criticism, travel writing, autoethnography, epistolarity, and diary. I argue that the autobiographical fragment is uniquely suited to address the discontinuities and ruptures of history, experience, and memory that have accompaniedEurope’s post-communist transformations. In the texts that I examine, including "Have a Nice Day: From the Balkan War to the American Dream", "The Culture of Lies", "Thank You For Not Reading", and "Nobody’s Home", she confronts the trauma of ethnic and gendered violence and integrates the personal and the “global”, linking the former Yugoslavia, present-day Croatia, the European Union, the United States, and the globalized cultural marketplace.
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Khalil, Abdul Wahab. "حقوق الملكية الفكرية وتحدياتها في الفقه الإسلامي." Mahakim: Journal of Islamic Family Law 4, no. 1 (January 9, 2020): 1–9. http://dx.doi.org/10.30762/mh.v4i1.1693.
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Contemporary life throws a number of new problems that need to be highlighted and clarified its legality, including Intellectual Property Rights. They were rights that appear in European societies, and then dealt with in the Islamic countries, so ulama’ and researches try to find out their legality. This research attempts to uncover the reality of intellectual property rights and their challenges in Islamic jurisprudence. The research reaches several results, the most important of which is that Islamic jurisprudence considers this kind of rights as a right and treasure that may be given and owned, attacking it is considered a punishable crime, and the intellectual property may be copied for personal use.
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Wahab Ahmad Khalil, Abdul. "حقوق الملكية الفكرية وتحدياتها في الفقه الإسلامي." Mahakim: Journal of Islamic Family Law 4, no. 1 (June 7, 2022): 1–9. http://dx.doi.org/10.30762/mahakim.v4i1.112.
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Contemporary life throws a number of new problems that need to be highlighted and clarified its legality, including Intellectual Property Rights. They were rights that appear in European societies, and then dealt with in the Islamic countries, so ulama’ and researches try to find out their legality. This research attempts to uncover the reality of intellectual property rights and their challenges in Islamic jurisprudence. The research reaches several results, the most important of which is that Islamic jurisprudence considers this kind of rights as a right and treasure that may be given and owned, attacking it is considered a punishable crime, and the intellectual property may be copied for personal use.
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Kronda, O. Y., and O. M. Zosymenko. "Intellectual property in Ukraine during martial law." Analytical and Comparative Jurisprudence, no. 4 (November 27, 2022): 104–8. http://dx.doi.org/10.24144/2788-6018.2022.04.19.
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The article is devoted to research of intellectual property in Ukraine under martial law. The authors of the article focus on the fact that intellectual property is one of the areas that helps the country develop economically in such an extremely difficult time, and pass the challenges with dignity, step by step.
The authors establish that appropriate management of the intellectual property portfolio under martial law is particularly relevant to avoid future problems with potential litigation. It is also substantiated that it is important to keep data for the protection and enforcement of intellectual property rights in Ukraine in the post-war economy.
The article highlights that Ukrpatent, which performs the functions of the National Intellectual Property Body in the field of intellectual property, keeps working in difficult conditions, providing the necessary functions and continuous operation of the state system for intellectual property legal protection. Based on the analysis of data from Ukrpatent, it is noted that the number of registered industrial property rights for the 1st half of 2022 compared to the 1st half of 2021 is 75.2%.
The authors analysed the latest changes in the legislation on intellectual property under martial law, which give grounds to believe that intellectual property continues to develop. It is also noted that there is a strengthening and implementation of European integration processes in the area of intellectual property. Ukraine actively continues to develop the relevant direction.
The authors conclude that despite the extremely difficult conditions in various spheres of social life under martial law, laborious legislative activity in the field of intellectual property continues. Providing further functioning of the mechanisms of intellectual property rights protection and their progressive improvement under martial law with the support of friendly countries and the international community is aimed at strengthening and implementing European integration processes in Ukraine.
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Usai, Antonio, Beatrice Orlando, and Alberto Mazzoleni. "Happiness as a driver of entrepreneurial initiative and innovation capital." Journal of Intellectual Capital 21, no. 6 (July 12, 2020): 1229–55. http://dx.doi.org/10.1108/jic-11-2019-0250.
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PurposeThis study aims to extend the knowledge in the domain of intellectual capital and entrepreneurship by investigating whether happiness may have a positive influence on entrepreneurial initiative and intellectual property or not.Design/methodology/approachThe used large-scale dataset for 2018 is drawn from the Eurostat. It includes information on individual happiness, sustainability, start-ups, creativity, intellectual property and quality of life, grouped by European countries. Hypotheses are tested through using the linear regression method.FindingsThe findings confirm that happiness, along with creativity, fosters both entrepreneurial initiative and intellectual property.Research limitations/implicationsFuture studies should test the model by extending the analysis to different world regions and by considering further variables, such as country culture.Practical implicationsThe study suggests that policy makers have to focus on improving life conditions and sustainability as a means to foster local economies and communities.Originality/valueThis cutting-edge study is unique in its genus, because the prior literature never focused on these topics jointly. At an academic level, it ties happiness to creativity and to “the entrepreneurial spirit”, thus opening up to a new and vast domain of researches.
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MCNEELY, IAN F. "PETER DRUCKER'S PROTESTANT ETHIC: BETWEEN EUROPEAN HUMANISM AND AMERICAN MANAGEMENT." Modern Intellectual History 17, no. 4 (December 18, 2018): 1069–97. http://dx.doi.org/10.1017/s1479244318000525.
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Peter Drucker (1909–2005) is celebrated as perhaps the greatest management guru, and one of the greatest futurists, of the twentieth century, but he has rarely been taken seriously as an intellectual. Raised in Vienna among a cohort of émigré academics that included Schumpeter, Hayek, and von Mises, among others, Drucker was both deeply learned and incredibly prolific. This essay seeks to rehabilitate Drucker as a humanistic social thinker, reinterpreting his earliest writings in German, his two major treatises on totalitarianism and the crisis of capitalism published after he emigrated to the US, his debate with Polanyi and engagement with Kierkegaard, and his early postwar writings on management theory and the knowledge society. It identifies in Drucker's Protestant faith a deep and abiding set of intellectual, ethical, and spiritual commitments helping him to navigate a path out of Nazi Germany and assume a position of enormous influence in American business life.
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López-Ruiz, Víctor-Raúl, José-Luis Alfaro-Navarro, and Domingo Nevado-Peña. "An Intellectual Capital Approach to Citizens’ Quality of Life in Sustainable Cities: A Focus on Europe." Sustainability 11, no. 21 (October 30, 2019): 6025. http://dx.doi.org/10.3390/su11216025.
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The quality of life of citizens in a city is related to the sustainable decisions made by their leaders. By using principal component analysis (PCA) and taking an intellectual capital perspective (all sources of knowledge in human, relational and structural areas), we explore which of the three dimensions used to measure the sustainability of a city—economic, social or environmental—has the greatest effect on a subjective measurement of quality of life. We propose an econometric model based on a tangible production model to study the relationship between the quality of life and sustainability. To that end, we perform an in-depth examination of the different effects on the four dimensions that comprise the measure of the subjective quality of life: satisfaction, mobility, integration and public service. The results of the estimated model of citizens’ quality of life confirm the existence of a direct relationship for the 52 European cities under study; however, the least relevant role is played by the environmental dimension, which is still unappreciated by citizens. Conversely, the economic and social dimension are found to be determinants in all cases, except for social integration. Therefore, a key requirement of the management aimed at achieving sustainable development in European cities is to activate the environmental dimension.
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Whyte, Merryl, and Suzanne Zyngier. "Applied Intellectual Capital Management." Journal of Intellectual Capital 15, no. 2 (April 8, 2014): 227–48. http://dx.doi.org/10.1108/jic-08-2013-0090.
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Purpose – The purpose of this paper is to describe outcomes from a trial of the Danish Intellectual Capital Statement (ICS) within the Australian public sector. Design/methodology/approach – Two work teams within the Department of Primary Industries, Farm Services Victoria (FSV) participated in the trial over a six-month period. Data were collected and triangulated from structured focus groups, researcher guided workshops and individual project record journals kept by participants and observers. Findings – This trial has tested and confirmed existing European Intellectual Capital Management (ICM) theory in a new context, confirmed the strategic management and communication utility of the Danish ICS. It also revealed the utility of this method: to assist the organisation articulate its knowledge-related needs; in developing knowledge management (KM) strategy, in planning and reviewing KM initiatives, in developing clarity and shared context and in navigating change. Research limitations/implications – This research focuses on a single in-depth case study and concurrent organisational restructuring impacted on team focus. Practical implications – The strategic management and communication utility of the Danish ICS was confirmed. The paper demonstrates new insights for practitioners using this ICM method as a useful tool to assist an organisation to articulate KM needs. Originality/value – The primary research gap in the ICM field is examination of the practical application of methods in a real-life context (particularly outside Europe). This work has tested and confirmed existing theory in a new and different context – the Australian public sector.
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Curtice, Martin, and Juli Crocombe. "Article 8 of the Human Rights Act 1998 and intellectual disability." Advances in Psychiatric Treatment 17, no. 4 (July 2011): 292–300. http://dx.doi.org/10.1192/apt.bp.109.007682.
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SummaryVarious UK reports have identified issues of poor health and social care for people with an intellectual disability. Such reports emphasise the vital importance of addressing human rights issues in the future to improve and address shortcomings in such care. Article 8 of the European Convention on Human Rights affords protection for private and family life, and applies irrespective of whether someone has the capacity to make such decisions affecting their life. This in particular is important for people with an intellectual disability. Compared with the rest of the Convention, there has been relatively more case law pertaining to Article 8. This review considers Article 8 case law involving people with an intellectual disability in the areas of community care, accommodation, day centres, lifting and hoisting, sexual relations, marriage and education. In doing so, it demonstrates the varied application and core principles for use of the Article in clinical practice and decision-making.
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Kaviraj, Sudipta. "On the enchantment of the state: Indian thought on the role of the state in the narrative of modernity." European Journal of Sociology 46, no. 2 (August 2005): 263–96. http://dx.doi.org/10.1017/s0003975605000093.
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One of the fundamental ideational changes brought by modernity into Indian intellectual culture was the transformation in the idea of the state. From an institution that was traditionally seen as a necessarily limited and distinctly unpleasant part of the basic furniture of any society, the idea of the state has been transformed into that of a central moral force, producing an immense enchantment in India’s intellectual life. Indeed, in the Indian context, as distinct from the European one, it has been the primary source of modernity. This paper seeks to present an absurdly short history of the curious adventures of this idea. It also seeks to explain why, despite the global dominance of ideas of liberalisation, and a reduction of the state’s interference in social and economic life, in India this enchantment is still undiminished.
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Khruleva, I. Yu. "Western European Intellectual Practices of a New Type in Russian Everyday Life at Early 18th Century (case of Feofan Prokopovich)." MGIMO Review of International Relations 15, no. 6 (December 30, 2022): 166–78. http://dx.doi.org/10.24833/2071-8160-2022-6-87-166-178.
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The focus of this study is the views of Feofan Prokopovich, a unique Orthodox thinker whose world outlook was shaped by an obvious influence of the ideas of the Protestant and Catholic Enlightenment. Talking about the Enlightenment, modern historiography focuses on the versatility of the phenomenon, preferring to talk about the Enlightenment, including the religious or confessional Enlightenment, aimed at rethinking the role of religion and the church. The Religious Enlightenment was a pan-European phenomenon that embraced Protestantism, Catholicism, Judaism, and Orthodoxy, and grew out of the desire to create an intelligent religion free of superstition and serving society. The intellectual movement of the religious Enlightenment sought to reconcile the natural philosophy of the 17th-18th centuries with a religious worldview, while trying to overcome the extremes of religious fanaticism, on the one hand, and nihilism and godlessness, on the other. The process of forming a new intellectual environment is marked by the coexistence and mutual influence of the most diverse, sometimes poorly compatible traditions, their transformation and modification. Comprehensively arguing the need for unlimited autocracy in Russia, Feofan Prokopovich, nevertheless, actively used the discourse of the Enlightenment in his writings, discussing the problem of the origin of the state, the mode of government, the boundaries of the power of the monarch, the rights and duties of subjects. On the example of Feofan Prokopovich, we can talk about the emergence and rooting of intellectual practices of a new type in Russian everyday life. The integration of Western European ideas and practices into Russian culture was ambiguous, multifaceted and depended on their adaptation to the socio-political space of Russia. Being well acquainted with the works of European authors of the 17th early 18th centuries, he rather took on the formal side of their discussions on socio-political topics, adapted a conceptual glossary that was new for the Russian educated public, which opened up opportunities for talking about politics in a new way.
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Belyakov, S. S. "Georgy Efron: A reader’s life." Voprosy literatury, no. 1 (April 5, 2022): 233–75. http://dx.doi.org/10.31425/0042-8795-2022-1-233-275.
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The article by S. Belyakov, a historian, literary critic and author of several non-fiction books, mostly deals with the ‘Moscow period’ in the life of Georgy Efron, the son of M. Tsvetaeva. According to Belyakov, Georgy was a bookish boy in every sense of the word: his opinions, knowledge about life, and preferences and interests were largely defined by what he had read. Mur (his nickname) fascinates not only as the poet’s son but also as a young erudite and intellectual, immortalised by the diary he left behind, which contains precious descriptions of daily life in the 1930s — 1940s. In his examination of the books and periodicals in the scope of Georgy’s reading interests (from European classics to Mickey Mouse comic books, and from Silver Age poetry to latest Soviet novels), Belyakov discovers that Efron’s reading and his comments on it alone help to reconstruct many aspects of his personality, while the numerous quotes from Georgy’s diary allow for appreciation of his erudition, critical treatment of reality, and writing style.
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Petruk, Nataliia. "The Influence of Western European Humanistic Pedagogy on Forming Ukrainian School in 16Th-17th Centuries." Comparative Professional Pedagogy 7, no. 3 (September 26, 2017): 21–25. http://dx.doi.org/10.1515/rpp-2017-0031.
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Abstract The article is dedicated to analysis of the content and the peculiarities of school education in Ukraine in view of disseminating the leading ideas of European humanistic pedagogy during the 16th-17th centuries. It has been noted that during the period of disseminating humanistic ideas the principles of Ukrainian education and Ukrainian school were forming in an active interaction with European culture and European education. Ukrainian school education is seen as a phenomenon that has accumulated the values of Western European humanistic culture, namely, respect for the individual, awareness of intellectual activity importance, the value of labour, understanding of the need for education and knowledge of languages. An active role in disseminating the pan-European models of education has been played by an intellectual environment, which was forming in the well known cultural and educational centers of Ukraine of the 16th-17th centuries, such as the Ostroh Culture and Education Center, the Lviv Brother School, the Kyiv Brother School, the Kyiv Collegium. Ukrainian intellectual elite, namely, university professors, teachers, students, have become the main carriers of education. The nature of the processes taking place in the educational space of Ukraine have been significantly influenced by the circumstances of religious life associated with the protection of the Orthodox Church before the onset of Catholicism. High standards of education, knowledge of the old classical and modern European languages were an important basis for the full-fledged spiritual development of the Ukrainian ethnic group. A retrospective consideration of the past reveals new meanings and imperatives in development of modern Ukrainian education, and the rich experience of Ukrainian teachers, collegium lecturers, professors of the first universities justify the necessary reasons for Ukrainian education entering into the European space.
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Konovalov, Andrei Anatol'evich, Anzhela Arikovna Zhurtova, and Zalim Arsenovich Kugotov. "Doctrinal grounds of ideology of Slavophiles: European intellectual tradition and its Russian modification." Genesis: исторические исследования, no. 4 (April 2020): 59–70. http://dx.doi.org/10.25136/2409-868x.2020.4.32726.
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The subject of this research is the conceptual grounds of Slavophilic ideology that formed under the influence of European sociopolitical thought of the late XVIII – early XIX centuries, and undergone substantial transformation in the process of adaptation to the Russian sociocultural reality. The article analyzes such concepts as nation, collective subject, national spirit (Volksgeist), special path (Sonderweg), etc., which were partially borrowed by Slavophiles from intellectual production of the German national romanticism, and gained further development having become the theoretical framework for studying different problems of Russian society and the state. Methodology is based on the comparative and historical-genetic methods, which allowed determining and examining the elements of similarity between the ideas of European and sociopolitical thought and Slavophilic conceptual ground, as well as their modification within the Russian intellectual environment. The main conclusion consists in the thesis that Slavophilism cannot be unequivocally attributed to liberal or conservative ideology. It combined the principles and postulates of both philosophical systems that acquired new synthesized content within the framework of Russian intellectual space. Slavophilic attitude toward Russian society, which marked the defining meaning of spiritual beginning of social life, also drastically differed from the national patriotism in the context of the theory of official nationalism, with its vividly expressed statist principle.
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Gotsi, Georgia. "Letters from E. M. Edmonds to Nikolaos G. Politis." Byzantine and Modern Greek Studies 41, no. 2 (September 18, 2017): 254–77. http://dx.doi.org/10.1017/byz.2017.3.
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This article presents the letters sent by the late nineteenth-century English writer Elizabeth Mayhew Edmonds to the Greek folklorist Nikolaos G. Politis. While a preoccupation with folklore and ethnology predisposed the Victorian public to take a narrow view of Greek society, Edmonds's interest in both vernacular culture and the literary, social and political life of modern Greece enriched the complex cultural exchange that developed between European (Neo)Hellenists and Greek scholars. This European-wide discourse promoted modern Greece as an autonomous subject of study, worthy of intellectual pursuit.
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Zajceva, Irina. "Olympiodor of Alexandria – Scholarch of the Alexandrian School of Neoplatonism." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (August 2021): 6–15. http://dx.doi.org/10.15688/jvolsu4.2021.4.1.
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Introduction. The domestic and foreign research literature pays great attention to Alexandrian Neo-Platonists of the 4th–6th centuries such as Hypatia, Ammonius son of Hermias, John Philoponus, but at the same time Olympiodorus, David the Invincible, Elias, Horapollon are given insufficient attention. This is largely due to lack of any reliable information in modern science, which reveals the life and professional path of these eminent intellectuals, as well as the fact that the majority of the few preserved works of these authors have not yet been translated into Russian and English. The author of the article aims to study the “intellectual portrait” of Olympiodorus without reconstruction or refinement of his curriculum vitae based on source analysis. Methods and materials. The Intellectual History and the micro-historical approach were chosen as the main methodological basis of this article. The work is based on the system-wide analysis and historical-biographical approach. The source base of the article consists of the extant Olympiodorus works in the book series “Commentaria in Aristotelem Graeca”. The historiography of the topic, for the most part, is represented by the works of Western European scientists: L. Westerink, S. Viano, N. Tarrant, etc., in particular. Russian Science almost did not study the personality of Olympiodorus: the only exceptions are small articles or just incorporation of information about him in the biographies of other well-known personalities. Analysis. The author argues for the thesis that Olympiodorus, contrary to the prevailing opinion in Russian science, was a smart executive and a good scientist who managed to preserve the traditions of the Neo-Platonic School of Alexandria by continuing to interpret classical works of Plato and Aristotle. Conclusion. Based on the analysis of Olympiodorus works, the author concludes that Olympiodorus of Alexandria has assumed the post of head of the Alexandrian Philosophical School of Neo-Platonism in the competition with John Philoponus, also he has been able to continue the activities in line with the tradition of Ammonius, son of Hermias while supporting political parity with the Church authorities and has furthermore become one of the first of Alexandrian intellectuals who used a classical scientific approach to interpret works of Plato and Aristotle without striving for their absolutization.