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Journal articles on the topic 'Idealismo americano'

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Author: Grafiati
Published: 10 March 2023

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1

CRUZ, HILTON LEAL DA. "VOLUNTARISMO FRANCÊS, IDEALISMO E PRAGMATISMO: UMA CONTRAPOSIÇÃO ENTRE AS NARRATIVAS DE RICHARD RORTY E SUSAN STEBBING." Revista Ideação 1, no. 37 (June 20, 2018): 216. http://dx.doi.org/10.13102/ideac.v1i37.3529.

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O Presente artigo pretende comparar alguns aspectos da narrativa que a filósofa Susan Stebbing (1885-1943) desenvolve em seu livro Pragmatism And French Voluntarism (1914) com algumas descrições do idealismo alemão desenvolvidas pelo filósofo americano Richard Rorty (1931-2007). Um dos motivos para realizar esse trabalho, sobretudo experimental, de comparar as leituras de dois filósofos sobre tradições filosóficas diferentes, são as evidentes semelhanças que o idealismo alemão apresenta com o voluntarismo francês e as afinidades – bem como divergências - que essas duas tradições possuem com o pragmatismo americano. Longe de pretender neutralidade, minha leitura consistirá em uma aplicação do historicismo rortyano às posições da Profª Stebbing. Desse modo, espero oferecer uma chave de leitura alternativa para a compreensão do voluntarismo francês e da proposta dos representantes dessa tradição, inclusive do mais conhecido expoente desta, o filósofo Henri Bergson (1859-1941), em sua relação com a Modernidade. Ao final, o texto também defende que o voluntarismo francês, no que ele tem de aproveitável para nós, filósofos secularistas e antiessencialistas -, pode ser descrito como uma forma de pragmatismo.
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Ilario, Enidio, and Antonios Terzis. "O estruturalismo dialético, psicanálise e o nascimento da psicoterapia de grupo." Psicologia em Revista 22, no. 1 (April 1, 2016): 14. http://dx.doi.org/10.5752/p.1678-9523.2016v22n1p14.

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<p>O estudo busca mostrar a riqueza da abordagem grupal, que resgata<br />fontes esquecidas e constitutivas da teoria psicanalítica, amalgamadas no<br />constructo freudiano, formando um todo articulado que tende a velar suas<br />fontes primevas. Entre tais fontes, o idealismo alemão, o pragmatismo<br />americano e o estruturalismo, os últimos, nascentes à época de Freud,<br />contemporâneo de Peirce e Saussure. De tal matriz, sobretudo da noção<br />de alteridade como reconhecimento, a influência sobre uma geração de<br />psicanalistas, entre eles aqueles preocupados com a questão da grupalidade<br />e que produziram seus construtos no início do século XX, pertencentes à<br />Escola de Relações Objetais. Conjectura-se, neste estudo, que a inquietação<br />e a insatisfação desses autores com as limitações dos modelos existentes,<br />inclusive a metapsicologia, para explicação ou mesmo a compreensão dos<br />fenômenos da grupalidade, tenham contribuído para lançar as bases para o<br />projeto transdisciplinar da ciência da cognitiva.</p>
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3

Burgos, Juan M. "Anglo-American and European Personalism." American Catholic Philosophical Quarterly 93, no. 3 (2019): 483–95. http://dx.doi.org/10.5840/acpq2019521181.

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The aim of this paper is to explore the differences between the Idealist personalism present in Britain and America, and the Realist personalism, proper to all the different branches of European or Continental Personalism: dialogic, communitarian, phenomenological, classical ontological, and modern ontological. After making clear that not all the British personalists are idealists, but mainly those linked to personal idealism, we will discuss whether we can speak of personalism in a similar sense as idealistic and realistic personalism. Secondly, we will analyze four points in order to compare the peculiar traits of personalism in these philosophies: the phenomenality of matter; the problem of experience; metaphysics and person; and corporeality, personality, and person. Special attention is paid to A. S. Pringle-Pattison and Borden Parker Bowne, as the leaders of idealistic personalism in Britain and the United States.
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Johnston, James Scott. "Idealism, Pragmatism, And The Birth of Pragmatist Educational Thought in America." Encounters in Theory and History of Education 23 (January 31, 2023): 259–75. http://dx.doi.org/10.24908/encounters.v23i0.16274.

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This article articulates some of the historic as well as the main philosophic contributions to the transitional period in educational thought in America, 1866-1895. This is a period in which the movement away from idealism towards pragmatism as the basis for educational thought began. Contemporaneous with the development of pragmatism was a development in educational thought that stressed naturalism, functionalism, and the organic nature of mind and behaviour. As idealism laid claim to the dominant philosophy in America in the period 1866-1895, so too did it lay claim to being the dominant philosophic presupposition of educational thought. It was the first American philosophy of education: America’s first philosophy of education was not pragmatist; it was idealist, though this would change, beginning in the mid-1890’s. As pragmatism began to take hold of philosophy at the fin de siècle, so too did it begin to take hold of, and later dominate, the philosophic presuppositions of educational thought. Keywords: pragmatism, idealism, American philosophy of education in the 1890s.
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Michaud, Thomas A. "Leadership elitism – idealism vs. Realism." Studia Philosophiae Christianae 55, no. 3 (September 30, 2019): 81–103. http://dx.doi.org/10.21697/spch.2019.55.3.04.

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Philosophies of leadership have tended to express and support idealistic or realistic approaches to leadership. Leadership elitism maintains essentially that successful leaders must know and do what is best for their followers, because their followers are not capable of knowing and doing what is best for themselves. This essay offers descriptions of the contrasting traits of leadership idealism and realism, both of which explain elitism as a common trait of idealism. These descriptions are exemplified with an overview of some past and current leadership philosophies, and then with an in-depth analysis of the early twentieth-century views of the African-Americans thinkers W.E.B. Du Bois (idealist) and Booker T. Washington (realist). Some remarks on where leadership philosophy is and could be in the twenty-first century conclude the essay.
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6

Matray, James I. "Irreconcilable Differences? Realism and Idealism in Cold War Korean-American Relations." Journal of American-East Asian Relations 19, no. 1 (2012): 1–26. http://dx.doi.org/10.1163/187656112x639735.

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Anti-Americanism never should have emerged as a major force in South Korea. After all, Washington was responsible for the creation of the Republic of Korea in August 1948 and provided major support against North Korea during and after the Korean War. After 9/11, however, American failure to balance means and ends in the pursuit of realistic goals caused anti-Americanism to reach a crescendo because it revived with a new ferocity at least four historical factors: (1) American disregard for Korea and Korean incomprehension of American priorities; (2) American support for Korean military dictatorship; (3) United States military presence in Korea and refusal to deal with incidents of military misconduct in ways that appeared just to Koreans; and (4) American racism. Koreans, however, also do not understand that their nation is not the center of American priorities and expect more from the relationship than Americans are likely to provide. This article traces the development of these factors through the postwar period and the impact of Bush administration unilateralism.
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7

Costa, Camila Alves da, and Stephanie Albertini Daenekas. "Integração sul-americana para defesa dos recursos naturais." Tensões Mundiais 14, no. 26 (January 6, 2019): 49–74. http://dx.doi.org/10.33956/tensoesmundiais.v14i26.880.

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Diante da necessidade de proteger os Recursos Naturais da América do Sul das ameaças externas causadas pela escassez em outras partes do mundo, o Conselho de Defesa Sul-americano se apresenta como equilíbrio entre as teorias idealista e realista, sugerindo a integração regional como estratégia de Defesa. Abre, assim, um espaço de diálogo para tratar conflitos internos, projetando uma nova identidade sul-americana independente e autônoma.
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8

Longaker, Mark Garrett. "Idealism and Early-American Rhetoric." Rhetoric Society Quarterly 36, no. 3 (September 2006): 281–308. http://dx.doi.org/10.1080/02773940500511587.

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9

Gribble, Richard. "Reality Over Idealism: The Spirituality of James Martin Gillis." Horizons 32, no. 02 (2005): 255–69. http://dx.doi.org/10.1017/s0360966900002541.

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ABSTRACTPaulist priest James Martin Gillis was highly influenced in his youth by his Boston Irish heritage, as well as Sulpician and Paulist clergy who imbued in him a sense of Catholic idealism that stressed the dignity and value of the human person. He perceived the world to be filled with the presence of God. Yet, as a commentator on America from his positions as editor ofthe Catholic Worldand a weekly syndicated column,Sursum Corda, Gillis saw his idyllic picture of America's role in god's plan in serious peril through the domestic and international policies of Franklin Delano Roosevelt. Through his various organs Gillis championed the conservative Catholic voice in the period 1922 to 1948, speaking against statism and general government invasion in the domain of the individual. He thus represents a voice generally counter to the American Catholic mainstream of the period.
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10

Walker, Jeffrey, and John Burt. "Robert Penn Warren and American Idealism." Modern Language Review 85, no. 3 (July 1990): 716. http://dx.doi.org/10.2307/3732239.

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11

Ruppersburg, Hugh, and John Burt. "Robert Penn Warren and American Idealism." American Literature 60, no. 4 (December 1988): 694. http://dx.doi.org/10.2307/2926687.

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12

Vanderbilt, K. "Robert Penn Warren and American Idealism." Modern Language Quarterly 49, no. 1 (January 1, 1988): 87–90. http://dx.doi.org/10.1215/00267929-49-1-87.

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13

Loizides, Antis. "Anglo-American Idealism; Thinkers and Ideas." British Journal for the History of Philosophy 20, no. 1 (January 2012): 204–7. http://dx.doi.org/10.1080/09608788.2012.656033.

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14

Terezakis, Katie. "Filozofia jako rewidowanie: jak niemiecki idealizm nabrał wymiaru historycznego w myśli odosobnionego filozofa amerykańskiego." Kultura i Wartości 12 (December 19, 2014): 87. http://dx.doi.org/10.17951/kw.2015.12.87.

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15

Mander, Bill. "Anglo-American Idealism Conference: Call for Papers." Dialogue 35, no. 4 (1996): 860. http://dx.doi.org/10.1017/s0012217300008775.

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16

Khan, Raees, Kamran Zeb, and Sanaa Malaikah Noor. "Exploration of Idealism and Realism in Arthur Miller's Play, Death of a Salesman." Global Language Review VII, no. I (March 30, 2022): 217–28. http://dx.doi.org/10.31703/glr.2022(vii-i).19.

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The current research examines the elements of Idealism and Realism in Arthur Miller’splay Death of a Salesman. Miller’s play is opted through purposive sampling technique. Primary source, a Play, Death of a Salesman, and secondary sources, such as dissertations, articles, thesis, and newspapers are used as an instrument for data collection. Plato's Idealism and the realism of Aristotle are used as a framework for the present work. Idealism is revealed through the analysis of the hero, Willy Loman's Character. The protagonist misunderstands American Dream, he is a dreamer salesman. He wants to become a successful businessman, but he fails. Willy lives in illusions,while the real world is absolutely different. He is the echo of postmodern American society. Realism is an important theory identified in Miller's play, Death of a Salesman. Charley is a practical character in the play, his approach is rational, practical and realistic towards life.
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17

Peters, John, and Hugo Burgos. "Semblanza absolutamente exacta: mapas y medios en Borges y Royce." post(s) 7 (December 13, 2021): 134–53. http://dx.doi.org/10.18272/post(s).v7i7.2528.

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Josiah Royce, the American idealist philosopher (1855-1916), is best known to readers of Borges in connection with a recursive map-within-a-map drawn upon the soil of England. Indeed, Borges ranks ​​"el mapa de Royce" side-by-side with his beloved Zeno´´´ s paradox in “Otro poema de los dones” (336), a Whitmanesque catalog of a few of his favorite things. Borges appreciated Royce as a fellow-wanderer through the late nineteenth-century thickets of both Anglo-American idealism and the new mathematics of transfinite numbers. Royce was not so much an influence on Borges as a fellow traveler who had arrived in a somewhat similar place after passing through Berkeley, Schopenhauer, and Cantor. After cataloging connections between the two thinkers and explicating Royce's map, I will suggest that both figures are theorists of infinity and metaphysicians of the copy who offer fertile suggestions to our understanding of media in general and maps in particular. Though Royce and Borges both can strike some readers as architects of suffocating idealistic structures, there is a difference. Royce thinks his figures of infinity really do disclose the truth about the universe. Borges sees in such figures the paradoxes and slippages involved in any project of perfect duplication, and his skepticism about philosophical representation is designed, ultimately, to provide oxygen and exit from totalitarian systems. In this I would view Borges as a follower of Royce's close friend, Harvard colleague and philosophical antagonist: William James.
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RUSSELL, GREG. "Theodore Roosevelt, geopolitics, and cosmopolitan ideals." Review of International Studies 32, no. 3 (July 2006): 541–59. http://dx.doi.org/10.1017/s0260210506007157.

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The central argument of this article is that Theodore Roosevelt’s worldview was formed at the intersection of geopolitics and cosmopolitan morality. The intellectual roots of his political and foreign policy convictions contributed to a diplomatic style for which the conventional labels of realism or idealism are both inadequate and misleading. Contrary to the stereotypical caricature of Roosevelt as an American architect of realpolitik, or ruthless man on horseback, he held a complex set of beliefs about international relations that transcends familiar academic theorising about either power politics or universal principles of morality. Neither the vision of international anarchy, nor the calculation of state capabilities, do justice to Roosevelt’s sense of the interplay between values and power in foreign policy conduct. Moral principles, Roosevelt claimed, help make clear the inescapable tension between ideals and reality. The moral problem persists, he thought, because foreign policy involves political choices obscured by faulty perception, controlled by national interests, and complicated by multiple purposes and goals. Roosevelt’s more nuanced worldview underscores the need for a revised historiography of international relations, one that builds upon the recognition that realists and idealists were never divided into clearly-identifiable camps either before or after the First World War.
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Roberts, Alasdair. "“Whatever It Takes”: Danger, Necessity, and Realism in American Public Policy." Administration & Society 52, no. 7 (July 14, 2020): 1131–44. http://dx.doi.org/10.1177/0095399720938550.

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There are two mentalities of rule, idealism and realism, which differ in their assumptions about how far government policy can be guided by principles alone. The late 1990s were a highpoint for idealism, but the 21st century has proved to be an age of realism. During recurrent crises, American leaders have bent principles and pledged instead to “do whatever it takes” to protect vital interests. The conditions that encourage the realist mentality—turbulence, uncertainty, and danger—will persist in coming decades. We should learn more about how realist statecraft works in democratic states.
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Candreva, Debra. "Conrad and the American Empire." Perspectives on Politics 7, no. 2 (May 15, 2009): 317–33. http://dx.doi.org/10.1017/s1537592709090835.

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Joseph Conrad offers some of the most notoriously contested writing on imperialism in nineteenth-century literature. In this article, I use two of his stories (“An Outpost of Progress” and Heart of Darkness) to argue that his critique of imperialism is as relevant today as it was in his own time.Conrad's critique of imperialism is twofold. First and most simply, he condemns it as an economically exploitative endeavor. Second, and more importantly, he rejects the “idealistic” claim often invoked to justify imperialism as the bearer of progress, enlightenment, and other supposedly universal liberal values. This second critique causes Conrad the most difficulty, largely because his rejection of idealism is only partial. I argue that the most controversial aspects of his work are manifestations of a philosophical struggle between universalistic idealism on the one hand, and relativistic skepticism on the other. In this, Conrad contends with a problem that historically has challenged both liberalism and its conservative critics alike. Moreover, it continues to challenge both perspectives today, particularly in the debate over so-called American imperialism.
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Breazeale, Daniel. "The Early American Reception of German Idealism (review)." Journal of the History of Philosophy 42, no. 2 (2004): 229–31. http://dx.doi.org/10.1353/hph.2004.0024.

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22

Reis, Solange. "Uma leitura da aproximação Cuba-EUA sob a Doutrina Obama." Conjuntura internacional 13, no. 1 (October 5, 2016): 8. http://dx.doi.org/10.5752/p.1809-6182.2016v13n1p8.

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<p><em>A restauração das relações Cuba-EUA deriva de vários fatores, incluindo a reformulação da grande estratégia norte-americana. Sem o idealismo ou o realismo dos últimos 50 anos, Barack Obama adota pragmatismo na aproximação com Cuba, em resposta a novas forças sociais e à necessidade de recuperar a imagem dos Estados Unidos na região. </em></p>
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23

Diaby, Bakary. "Counting the Bodies: Ferguson and Ferguson1." Essays in Romanticism 27, no. 2 (October 1, 2020): 153–65. http://dx.doi.org/10.3828/eir.2020.27.2.5.

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This article examines the political and interpretive possibilities of Romantic Idealism for understanding contemporary American race relations. Working with Frances Ferguson’s Solitude and the Sublime, it puts Romantic aesthetics into a mutually constructive dialogue with afropessimist thought. That is, the underlying logic of Black Lives Matter proves to be one composed of Romantic “counting” as well as an afropessimist stance on Black alterity. Black Lives Matter, in this sense, features an aesthetics of omission and accumulation that reveals how Romantic Idealism intersects with a more expansive notion of materiality. Turning to Ferguson’s reading of William Wordsworth’s “We Are Seven,” the article contends that any analysis of Romanticism’s political stakes should make use of the Idealism central to it, and that such a use does not attenuate the urgency or efficacy of Romanticist work.
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Miller, Stuart Creighton, and David L. Anderson. "Imperialism and Idealism: American Diplomats in China, 1861-1898." Journal of American History 73, no. 3 (December 1986): 768. http://dx.doi.org/10.2307/1903043.

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Haddin, Theodore, and Janet Gabler-Hover. "Truth in American Fiction: The Legacy of Rhetorical Idealism." South Atlantic Review 58, no. 1 (January 1993): 121. http://dx.doi.org/10.2307/3201109.

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Bazargan, Susan, and Janet Gabler-Hover. "Truth in American Fiction: The Legacy of Rhetorical Idealism." American Literature 63, no. 4 (December 1991): 779. http://dx.doi.org/10.2307/2926908.

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27

Clymer, Kenton J., and David L. Anderson. "Imperialism and Idealism: American Diplomats in China, 1861-1898." American Historical Review 92, no. 3 (June 1987): 753. http://dx.doi.org/10.2307/1870073.

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28

Cohen, Warren I., and David L. Anderson. "Imperialism and Idealism: American Diplomats in China, 1861-1898." Pacific Affairs 60, no. 1 (1987): 106. http://dx.doi.org/10.2307/2758840.

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29

Burke, Patrick. "Tear down the walls: Jefferson Airplane, race, and revolutionary rhetoric in 1960s rock." Popular Music 29, no. 1 (January 2010): 61–79. http://dx.doi.org/10.1017/s0261143009990389.

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AbstractWhile the notion of the ‘rock revolution’ of the 1960s has by now become commonplace, scholars have rarely addressed the racial implications of this purported revolution. This article examines a notorious 1968 blackface performance by Grace Slick, lead singer of Jefferson Airplane, to shed light on a significant tendency in 1960s rock: white musicians casting themselves as political revolutionaries by enacting an idealised vision of African American identity. Rock, a form dominated by white musicians and audiences but pervasively influenced by black music and style, conveyed deeply felt but inconsistent notions of black identity in which African Americans were simultaneously subjected to insensitive stereotypes and upheld as examples of moral authority and revolutionary authenticity. Jefferson Airplane's references to black culture and politics were multifaceted and involved both condescending or naïve radical posturing and sincere respect for African American music. The Airplane appear to have been engaged in a complex if imperfect attempt to create a contemporary musical form that reflected African American influences without asserting dominance over those influences. Their example suggests that closer attention to racial issues allows us to address the revolutionary ambitions of 1960s rock without romanticising or trivialising them.
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30

Brooks, Melanie C., and Miriam D. Ezzani. "“Being Wholly Muslim and Wholly American”: Exploring One Islamic School's Efforts to Educate against Extremism." Teachers College Record: The Voice of Scholarship in Education 119, no. 6 (June 2017): 1–32. http://dx.doi.org/10.1177/016146811711900601.

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Background/Context Current estimates show 2,500 Islamic State (IS) jihadists are from the United States, Australia, and Western Europe. How and in what ways formal schooling influences the radicalization process and the development of extremist worldviews is yet to be fully understood. There is little research that explores how religious schooling educates against radical thought and behavior and this article reports findings from a qualitative case study of an Islamic school in the United States that counters religious extremism through the promotion and development of an American Muslim identity in its students, an ideology that advances the idea that an individual can be wholly American and wholly Muslim without any incongruity. Purpose/Objective/Research Question/Focus of the Study The purpose of this research was to explore one American Islamic school's efforts to counter religious extremism through the promotion and development of an American Muslim identity in its students. Two research questions guided this inquiry: (a) How does one American Islamic school attempt to develop and promote anti-extremist beliefs and behaviors through their development of an American Muslim identity in its students? (b) How is this reflective of Davies’ Critical Idealism XvX Model? Research Design For this qualitative case study, data were gathered and analyzed using Lynn Davies’ Critical Idealism XvX Model, which contrasts formal education that teaches anti-extremism to education that may teach extremist worldviews. Findings/Results The findings suggested that this Islamic school's focus on American Muslim identity reflected the components and values put forth in Davies’ framework that supported anti-extremist education and thereby thwarted extremist ideologies of single-truths, silencing, obedience, utopian excellence, political ignorance, and pure identities. Establishing a “good fit” for teachers, parents, and students were essential and parents with extremist or fundamentalist ideologies tended to disenroll their children. This study also suggested that Davies’ Critical Idealism XvX Model may be a useful framework for exploring religious education. Conclusions/Recommendations The school's administrators believed in the need to re-envision the American Muslim community—moderate in outlook, resonant with American values, participative with community, and supportive and welcoming of diversity. In doing so, the school delivered an anti-extremist education that promoted social integration, democratic values, and acceptance of diversity. This moderate outlook is counter to prevailing stereotypes and thus it is imperative that research continues to explore the role formal schooling plays in educating for or against extremism.
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Gutfeld, Arnon. "U.S. Foreign Policy and the Armenian Genocide: The Clash between Idealism and Pragmatism." Polish Journal for American Studies, no. 15 (Spring 2021) (November 20, 2021): 17–40. http://dx.doi.org/10.7311/pjas.15/1/2021.02.

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The article focuses on the conduct of American foreign policy on the subject of the Armenian genocide. This conduct serves as an excellent study of a major theme in the history of the formulation of American foreign policy – the clash between moral values and pragmatic economic and strategic interests and constraints and between the declared policy of President Wilson and the real policy of his and subsequent American administration on the Armenian genocide issue. A special emphasis was placed on “denial” as the final stage of a genocide.
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32

Rossignol, Marie-Jeanne. "Early Isolationism Revisited: Neutrality and Beyond in the 1790s." Journal of American Studies 29, no. 2 (August 1995): 215–27. http://dx.doi.org/10.1017/s0021875800020831.

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The term “isolationism,” still used today in discussions of contemporary United States policy, is “ fittingly…identified with a revulsion against the entanglements of world war.” For analysts using this concept, isolationism means American withdrawal from political connections with the rest of the world (no treaties and permanent alliances) and idealism in foreign policy (no secret clauses or deals). They consider that it has characterized American foreign policy since the first president took office and was expressed in Washington's Farewell Address in 1796 for the first time. Although the term appeared only in 1922, it is thus applied to early American foreign policy, as Lawrence S. Kaplan does in the chapter entitled “Toward isolationism: the Rise and Fall of the Franco-American Alliance 1775–1801” of hisEntangling Alliances with None: American Foreign Policy in the Age of Jefferson. According to Kaplan, this speech “became an enduring symbol of America's isolation,” and he defines early “isolationism” as follows: “…a freedom to enjoy access to all ports interested in receiving American products. It meant further a freedom from subservience to any foreign power, of the kind which had forced them into the service of a maternal economy or of dynastic wars in the past. Finally, it extended to a self-image of virtue and innocence that would be protected by advancing principles of peaceful relationships among nations.”Even if one thinks, like Albert K. Weinberg, that “isolationism” is a “poor theory,” which “has placed the discussion of American foreign policy in a sad predicament of obfuscation,” one has to admit with him that “mere scholars can change no social habit.”
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Dittmer, Lowell. "Chinese Human Rights and American Foreign Policy: A Realist Approach." Review of Politics 63, no. 3 (2001): 421–60. http://dx.doi.org/10.1017/s0034670500030916.

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This article focuses on the function of human rights as a foreign policy ideal in American foreign policy, particularly since the end of the Cold War. China became a challenging target of U.S. human rights policy after Tiananmen. Human rights as an ideal may be defended either by idealist or by realist means. Whereas the former are logically consistent with the ends, only the latter promises immediate results. The Clinton administration thus began with an attempt to manipulate trade policy to pressure China into improving its human rights policies. The administration then shifted to idealist means more consistent with idealist ends, including the resort to international organization sanctions. But here Washington failed even more conspicuously. The article concludes that human rights did not turn out to be a politically suitable ideal to orient U.S. foreign policy. The impact on China was fierce resentment. But human rights have improved.
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BLOUIN, MICHAEL J. "The Eternal Embrace: Ghostly Maidens in Sidney McCall's Fiction." Journal of American Studies 44, no. 4 (July 19, 2010): 675–90. http://dx.doi.org/10.1017/s0021875810001295.

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At the turn of the century, “Japan” was being imagined for the American public in a variety of ways. Sidney McCall, wife of Hegelian Ernest Fenollosa and close friend of Romanticist Lafcadio Hearn, sought a way to incorporate “Japan” into Fenollosa's broader Idealist arch while simultaneously preserving the titillation of Hearn's “ghostly tales.” By so doing, McCall attempted to reconcile divided notions of “femininity” in early Japanology (and American discourse at large). She utilized the form of the novel itself to work systematically through the schism between “feminine mystique” and “maternal feminism”; this uncertainty was resolved, for McCall, in her Idealist fictions from “Japan.”
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WERTZ, DANIEL J. P. "Idealism, Imperialism, and Internationalism: Opium Politics in the Colonial Philippines, 1898–1925." Modern Asian Studies 47, no. 2 (October 31, 2012): 467–99. http://dx.doi.org/10.1017/s0026749x12000388.

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AbstractWhile establishing a framework for colonial governance in the Philippines, American policymakers had to confront the issue of opium smoking, which was especially popular among the Philippine Chinese community. In 1903, the Philippine Commission proposed a return to the Spanish-era policy of controlling the opium trade through tax farming, igniting outrage among American Protestant missionaries in the Philippines and their supporters in the United States. Their actions revived a faltering global anti-opium movement, leading to a series of international agreements and domestic restrictions on opium and other drugs. Focusing mostly on American policy in the Philippines, this paper also examines the international ramifications of a changing drug control regime. It seeks to incorporate the debate over opium policy into broader narratives of imperial ideology, international cooperation, and local responses to colonial rule, demonstrating how a variety of actors shaped the new drug-control regimes both in the Philippines and internationally.
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Harland, Michael. "American Neoconservatism: The Politics and Culture of a Reactionary Idealism." Australian Journal of International Affairs 66, no. 2 (April 2012): 278–79. http://dx.doi.org/10.1080/10357718.2012.658618.

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Jennings L. Wagoner Jr. "Charles W. Eliot, Immigrants, and the Decline of American Idealism." Biography 8, no. 1 (1985): 25–36. http://dx.doi.org/10.1353/bio.2010.0507.

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Wagner, Paul A. "The Patriotism of Collegial Idealism and Cooperation." Education and Society 40, no. 2 (November 1, 2022): 5–22. http://dx.doi.org/10.7459/es/40.2.02.

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State educational standards prescribing curricular and instructional objectives reveal much about the nation’s lack of consensual understanding of patriotism. For example, many state standards finally encourage a non-committal arms-length approach to the study of American ideals in government and tradition. Yet, if students are to understand the republic in terms of some shared set of ideals, schools need something simple and straight-forward, something akin to a corporate vision. The founding documents are important for detailed study. But something simple and definitive of patriotism must be accessible to all regardless of local idiosyncrasies. State requirements are too diverse, and most states have ignored the idea of patriotic vision altogether. What follows is a position on patriotism that accommodates current state standards, regionalists, globalists, and nationalists. The theme developed is not jingoistic but reflects the understanding of a few who have fought for corporate bloodedness of the kind best suited for national identity and mission writ large
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Blanton, Carlos Kevin. "A Legacy of Neglect: George I. Sánchez, Mexican American Education, and the Ideal of Integration, 1940–1970." Teachers College Record: The Voice of Scholarship in Education 114, no. 6 (June 2012): 1–34. http://dx.doi.org/10.1177/016146811211400601.

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This biographical study of Dr. George I. Sánchez, a leading Mexican American educator, intellectual, and activist from the 1930s through the 1960s, opens up the idea of compensatory education—the prevalent notion of the 1960s that schools use specialized instructional programs to combat the alleged cultural deprivation of some children, particularly minorities—to a wider focus. While George Sánchez addressed key themes of compensatory education in critical and even predictive ways since at least the 1940s, he was not known to the compensatory education movement, nor was his most passionate subject, Mexican Americans, much of a factor in compensatory education thinking. And this was most unfortunate. No one captured more forcefully the tension between liberal sympathy to offer special schooling to Mexican Americans and how such innovative educational programs maintained and perpetuated the widespread practice of racial segregation. I focus on several discrete, illustrative episodes of Sánchez's life and activism over a three-decade period: first, Sánchez's New Deal-era idealism from the late 1930s and early 1940s in which he used stricter sociological definitions of Mexican American culture as deficient and in need of government action; second, his efforts of the 1940s and 1950s to desegregate public schools in Texas and the Southwest on behalf of the nascent Mexican American civil rights movement; third, his support for bilingual education in the 1960s for reasons of civic and political equality, but not from the perspective of sociolinguistic theory; and finally, Sánchez's surprisingly persistent and pugnacious opposition throughout the 1960s to a preschool compensatory program that originated from within the Mexican American community. These four phases of Sanchez's career illustrate the degree to which Sánchez wrestled with, and even predicted, some key points of later criticism of the entire compensatory education intellectual project. These aspects of Sanchez's work also document just how invisible Mexican American struggles were to national intellectual and policy circles. But most of all, George I. Sánchez recognized that the Mexican American people in the United States, his people, suffered greatly from a sad legacy of neglect. One of the central consistencies to his pedagogical thinking regardless of the decade was his willingness to call attention to that tragic legacy in the hopes of correcting it. This underlying principle to Sánchez's life and work, as well as his sharp diagnosis of the leading educational theories of the day, makes his marginal, almost invisible position among compensatory education thinkers of the 1960s, who also sought to correct legacies of injustice, just as tragic. Educational thinkers today should know more about George I. Sánchez as well as his perspectives on Mexican Americans, schools, and justice.
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Leach, Jim. "Citizens United: Robbing America of Its Democratic Idealism." Daedalus 142, no. 2 (April 2013): 95–101. http://dx.doi.org/10.1162/daed_a_00206.

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The 2010 Citizens United ruling has been widely reviewed from the lens of legal precedent. In this critique, the author suggests the need to examine the logic and effects of the ruling from a historical, philosophical, and linguistic perspective. He challenges the Court's basis for providing inanimate entities First Amendment protection to “invest” in politics by equating corporations with individuals and money with speech. He holds that Citizens United employs parallel logic to the syllogism embedded in the most repugnant ruling the Court ever made, the 1857 Dred Scott decision. To justify slavery, the Court in Dred Scott defined a class of human beings as private property. To magnify corporate power a century-and-ahalf later, it defines a class of private property (corporations) as people. The effect is to undercut the democratic basis of American governance.
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Payne, Monica, and Michel Vandewiele. "Attitudes toward Love in the Caribbean." Psychological Reports 60, no. 3 (June 1987): 715–21. http://dx.doi.org/10.2466/pr0.1987.60.3.715.

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The Munro-Adams Love Attitude Scale was administered to 369 subjects aged 15 to 35 yr. in the Caribbean islands of Barbados and St. Lucia. Unlike North American and African samples surveyed with this instrument, West Indians endorsed Romantic Idealism more strongly than Conjugal Love. Data are interpreted in terms of Caribbean household structures and patterns of males' and females' relationships.
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Expósito Ropero, Noé, and Javier San Martín. "Respuesta a Graham Harman (II): Fenomenología y realismo especulativo." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 385. http://dx.doi.org/10.5944/rif.17.2020.29721.

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En este artículo continuamos el debate con Graham Harman en torno a la filosofía de Ortega, la fenomenología de Husserl y la re-lación (compleja y problemática) entre fenomenología y realismo especulativo. Tras exponer los antecedentes y los temas centrales del debate en un apartado introductorio, dividimos nuestro trabajo en tres grandes apartados. En el primero se exponen algunos conceptos fundamentales de la fenomenología, sobre todo el sentido del idealismo trascendental; la peculiaridad fenomenológica del concepto de inmanencia, y en consecuencia los conceptos de reducción y epojé. En el siguiente apartado se clarifica la vinculación de Ortega y Gasset con el movimiento fenomenológico, que se da hasta mitades de 1929 sin ninguna reticencia, y expo-niendo la crítica orteguiana a partir de ese momento, pero relativizándola. En el apartado último y tercero, al hilo de la discusión crítica de la interpretación que Harman mantiene de am-bas cuestiones, ampliamos el debate a la relación entre fenomenología y realismo especulativo, respondiendo a las objeciones que nos plantea el filósofo norteamericano en su escrito anterior.In this essay we continue the debate with Graham Harman around Ortega's philosophy, Husserl's phenomenology, and the (complex and problematic) relationship between phenomenology and speculative realism. After presenting the background and the central themes of the debate in an introductory section, we divide our paper into three main sections. In the first one, some fundamental concepts of phenomenology are exposed, especially the meaning of transcendental idealism; the phenomenological peculiarity of the concept of immanence, and consequently the concepts of reduction and epoché. In the following section, the link between Ortega y Gasset and the phenomenological movement is clarified, which runs until the middle of 1929 without any reluctance, then the Ortega criticism is exposed from that moment, but relativizing it. In the last and third section, following the critical discussion of Harman's interpretation of both questions, we extend the debate to the relationship between phenomenology and speculative realism, responding to the objections raised by the American philosopher in his previous writing.
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Hall, Edith. "American Communist Idealism in George Cram Cook’s The Athenian Women (1918)." Keria: Studia Latina et Graeca 20, no. 3 (November 22, 2018): 7–25. http://dx.doi.org/10.4312/keria.20.3.7-25.

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The Athenian Women, written by the American George Cram Cook with input from Susan Glaspell, is a serious, substantial play drawing chiefly on Lysistrata and Thesmophoriazusae. It premiered on March 1st 1918 with the Provincetown Players. Cook was convinced of parallels between the Peloponnesian War and World War I. He believed there had been communists in Periclean Athens comparable to those who were making strides in Russia (in 1922 to become the USSR) and the socialists in America, amongst whom he and Glaspell counted themselves. The paper examines the text and production contexts of The Athenian Women, traces its relationships with several different ancient Greek authors including Thucydides as well as Aristophanes, and identifies the emphatically stated socialist and feminist politics articulated by the two main ‘proto-communist’ characters, Lysicles and Aspasia. Although the play was not particularly successful, its production had a considerable indirect impact on the future directions taken by left-wing theatre in the USA, through the subsequent dramas of Glaspell and Eugene O’Neill for the Provincetown Players.
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Wilson, Rob. "Literary Vocation as Occupational Idealism: The Example of Emerson's "American Scholar"." Cultural Critique, no. 15 (1990): 83. http://dx.doi.org/10.2307/1354181.

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45

Fitzgerald-Hoyt, Mary. "Book Review: Truth in American Fiction: The Legacy of Rhetorical Idealism." Christianity & Literature 40, no. 4 (September 1991): 408–10. http://dx.doi.org/10.1177/014833319104000421.

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46

Valenzuela Shelley, Miguel Ángel. "LA GEOPOLÍTICA DE LA PAX (BELLUM) AMERICANA." Revista de la Facultad de Derecho de México 58, no. 249 (July 24, 2017): 367. http://dx.doi.org/10.22201/fder.24488933e.2008.249.61215.

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Desde su conformación, el juego pragmático estadounidense reptando entre el laissez-faire y la Realpolitik, le han permitido un accionar imperial relativamente oculto en ropajes liberales y antiimperialistas. La República pragmática, como lo establece José Luis Orozco, se definió en buena medida —al menos discursivamente— como la otredad, la antítesis del absolutismo y el imperialismo europeos. Sin embargo, el curso no fue tan antimperial como el discurso. Bajo dicha premisa, Estados Unidos ha combatido al Imperio español en 1898; a los intereses imperiales del káiser alemán en 1917; al fascismo alemán en 1941 —gracias a un ataque japonés, por cierto, preventivo; a partir de 1947, al totalitarismo comunista del Imperio del Mal (la Unión Soviética); y desde 2001, de nuevo a las tinieblas encarnadas en el difuso y omnipresente terrorismo. Quedando en cada ocasión, la idea del justiciero que, luego de castigar la afrenta, vuelve a casa con merecidas recompensas. Huelga decir, que cada una de estas aventuras fue determinada por la geopolítica imperial y no por alguna clase de idealismo del benévolo imperio estadounidense.
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47

Hickman, Jared. "Cosmic American Studies." PMLA/Publications of the Modern Language Association of America 128, no. 4 (October 2013): 968–75. http://dx.doi.org/10.1632/pmla.2013.128.4.968.

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There is not only an existential poignancy but also an intellectual piquancy to the 1950 suicide note of F. O. Matthiessen, one of the founders of American studies: “I am depressed over world conditions. I am a Christian and a Socialist. I am against any order which interferes with that objective” (“F. O. Matthiessen”). Matthiessen attributed his fateful decision to a situation—the Cold War—in which it increasingly seemed difficult to assert credibly and pursue effectively a socialist agenda without being presumed or pressured to hold commitments to materialism, atheism, and secularism. The dominant narrative of American studies is that the Cold War gave the field its life—the ideological impetus and institutional infrastructure to produce and peddle a sophisticated version of American exceptionalism (Radway 47-49; Wise 308-12). But Matthiessen's tragic case suggests instead that the Cold War may have killed American studies, at least a possible version of it. Matthiessen's fatal dilemma, I want respectfully to suggest, might instruct us how to reconstruct the history and future of a field whose “bread-and-butter concerns” have always included religion (Stein and Murison 1; cf. Modern). Matthiessen's political credentials as a socialist were bona fide, and his intellectual inclinations were toward deep historicist analysis, but he couldn't commit to Marxism, despite his frank acknowledgment of its indispensable contribution not only to intellectual culture but also to his own thinking. Clearly, personal religious reasons played a role—“I am a Christian, not through upbringing but by conviction, and I find any materialism inadequate” (Matthiessen, “Education” 180). But I want to underscore Matthiessen's intellectual objections, which arose from the evidence of his historical inquiry into American literature and culture. That is to say, I want to distinguish between how his theological convictions may have prejudiced him against Marxism's secularist teleology and how his scholarly investigation of American literature and culture raised legitimate questions about Marxism's implicit secularization narrative. In reviews of the Marxist literary histories of his Americanist colleagues V. F. Calverton and Granville Hicks, Matthiessen complained of their inability to comprehend what he called “the main development of religious idealism from Edwards through the transcendental movement” and “the strain of affirmation of the ideal that runs from the seventeenth century to the twentieth” (Responsibilities 187, 195). The secularist premises of Marxist analysis—at least in the crude form espoused by Calverton and Hicks—seemed to Matthiessen blunt instruments with which to accomplish deep understanding of the pronounced “religious idealism” of American literature and culture.
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Asiyah, Nur. "Pakistani-American Muslim women identity negotiation as reflected in diaspora literature." Leksika: Jurnal Bahasa, Sastra dan Pengajarannya 14, no. 2 (August 21, 2020): 83. http://dx.doi.org/10.30595/lks.v14i2.7594.

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Identity is significant issue in the world. Pakistani-American Muslim women faced the problems of identity because they got different treatment in the society. This study reveals how do Pakistani-American Muslim women negotiate their identity and the result of negotiation? This research was done under descriptive qualitative research. The data of the research are the words, phrases, and sentences from diasporic literature entitled Saffron Dreams by Shaila Abdullah that published in 2009. To analyze the data, this study used postcolonial theory based on Bhabha’s hybridity and Tomey’s identity negotiation concept. Based on the research, it is found that Pakistan American Muslim women negotiate their identity by mindful negotiation namely adapting American culture and shaping hybrid identity. They change their fashion style by putting off their veils. They replace Arabic name into American style to hide their religious identity. In building the house they American building with Arabian nuance. On the other hand, in assimilating the culture to get a job, Pakistani American Muslim women must fight harder because of the striking differences in culture and the idealism they believe in.
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Ajl, Max. "Zionism: The Real Enemy of the Jews, Volume 1: The False Messiah, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 2: David Becomes Goliath, Alan Hart, Atlanta: Clarity Press, 2009; Zionism: The Real Enemy of the Jews, Volume 3: Conflict Without End, Alan Hart, Atlanta: Clarity Press, 2010." Historical Materialism 20, no. 3 (2012): 159–80. http://dx.doi.org/10.1163/1569206x-12341260.

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AbstractThis review-essay looks at a recent trilogy of works on Israeli history, the political history of the relationship between the United States and Israel, and the effect of the Israel lobby on the relationship between the two states. While the books attempt to construct a narrative that essentially blame the lobby for close to one hundred years of American malfeasance in the Middle East, they falter due to their idealism, their weak grasp of regional political economy and American capital accumulation, and their conspiracism. Instead, this review proposes a reinterpretation of regional political economy, materially grounding the lobby and the Special Relationship while situating the two within the patterns of accumulation pushed by Jonathan Nitzan and Shimshon Bichler’s ‘weapondollar-petrodollar coalition’, the main determinant of American foreign policy in the Middle East.
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Orientale, Eugene. "Length of Training Debate in Family Medicine: Idealism Versus Realism?" Journal of Graduate Medical Education 5, no. 2 (June 1, 2013): 192–94. http://dx.doi.org/10.4300/jgme-d-12-00250.1.

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Abstract How long a resident must train to achieve competency is an ongoing debate in medicine. For family medicine, there is an Accreditation Council for Graduate Medical Education (ACGME)–approved proposal to examine the benefits of lengthening family medicine training from 3 to 4 years. The rationale for adding another year of residency in family medicine has included the following: (1) overcoming the effect of the duty hour limits in further reducing educational opportunities, (2) reversing the growing number of first-time takers of the American Board of Family Medicine primary board who fail to pass the exam, (3) enhancing the family medicine training experience by “decompressing” the ever-growing number of Residency Review Committee requirements to maintain accreditation, and (4) improving the overall quality of family medicine graduates.
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