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1
Dixon, Wallace E. Jr. "Anti-Intellectualism and the Fracking of Psychology." Digital Commons @ East Tennessee State University, 2015. https://doi.org/10.1037/tep0000106.
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The American Psychological Association (APA) Working Group’s Proactive Approach and Pedagogical Statement represent good first steps in helping graduate programs manage threats to professional training imposed by “conscience clause legislation.” But much heavier lifting is needed if the discipline hopes to fend off far greater threats to its legitimacy imposed by anti-intellectualism broadly. I suggest that this objective can be accomplished through establishing statewide psychology collaboratives comprising health service psychology (HSP) and non-HSP psychologists, jointly mobilized by APA and the Association for Psychological Science, who should work with state legislatures, through existing infrastructures found in state psychological associations, to implement wholesale foundational changes in psychology education from elementary school through graduate school, through political reformation and the branding of psychology.
2
Larson, Kyle Ross. "Counterpublic Intellectualism: Feminist Consciousness-Raising Rhetorics on Tumblr." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1470320279.
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Nolte, Miles David. "Learning to care: encouraging public intellectualism with research narratives." Thesis, Montana State University, 2012. http://etd.lib.montana.edu/etd/2012/nolte/NolteM0512.pdf.
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Public engagement in matters of academic discourse is essential for both the validity of academic work and the agency and influence of general citizenry. The function of academia is the pursuit of inquiry for the general betterment of society. Facilitating meaningful communication between scholars and the public is a problem for a number of reasons, and it is not an exchange that we are currently stimulating with any degree of success. In fact, the perceived divide between academics and lay-people is expanding. Writers who utilize research narratives to frame topics of scholarly research offer a possible tool for encouraging effective public intellectualism. The work of Sarah Vowell and David Quammen represent successful examples of how research narratives can engage a broader audience in academic work.
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Pedroso, Joaquin A. "Anarchy and Anti-Intellectualism: Reason, Foundationalism, and the Anarchist Tradition." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2578.
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Some contemporary anarchist scholarship has rejected the Enlightenment-inspired reliance on reason that was supposedly central to classical anarchist thought and expanded the anarchist critique to address issues ignored by their classical predecessors. In making reason the object of critique, some contemporary anarchists expanded the anarchist framework to include critiques of domination residing outside the traditional power centers of the state, the capitalist firm, and the church thereby shedding light on the authoritarian tendencies inherent in the intellect itself.
Though contemporary anarchist scholarship has sought to apply this anti-authoritarian ethos to the realms of epistemology and ontology (by employing Michel Foucault’s analysis of power and other postfoundational thinkers), their own framework of analysis is glaringly susceptible to what Habermas called a “performative contradiction.” In questioning the authority of aspects of even our own intellect (and the epistemological and ontological presuppositions that accompany it) we call into question even the authority of our own argumentation.
I answer this “contradiction” by interrogating two intellectual traditions. Firstly, I question a key postfoundational anarchist premise. Namely, I assess whether an understanding of classical anarchist thinkers as quintessential children of the Enlightenment is justified. Secondly, I offer an alternative path to reconciliation between the anti-authoritarian values of the anarchists and the anti-metaphysical values of the postfoundationalists (that I think mirrors anarchist anti-authoritarian concerns) by suggesting we are better served to think of an anti-authoritarianism of the intellect by employing three key twentieth century thinkers: Richard Rorty, Paul Feyerabend, and Ludwig Wittgenstein. I do so while anchoring Rorty’s, Feyerabend’s, and Wittgenstein’s philosophies in the 19th century anti-metaphysical thought of Friedrich Nietzsche and the philosophical anarchism of Max Stirner.
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Romero, Augustine Francis. "Towards a Critically Compassionate Intellectualism Model of Transformative Education: Love, Hope, Identity, and Organic Intellectualism Through the Convergence of Critical Race Theory, Critical Pedagogy, and Authentic Caring." Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/194496.
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This critical race qualitative research study examines the perspectives of Chicanas\os regarding their educational experiences. Critical race theory in education has been critical in the effort to bring a deeper understanding of the racism that is experienced in American schools by Chicanas\os and other children of color. This study examines the intersectionality of American education; the Chicana\o social, political and historical experiences; and racism.This study is informed by theoretical frames from the disciplines of critical race theory, Latino critical race theory and their educational implications, new racism, Chicana/o authentic caring, and critical pedagogy. These theories expose inequality and injustice that adhere in American schools, and they help me understand that Chicana/o students, their parents and their communities are constructors of knowledge and facilitators of critical transformation.The study triangulates qualitative data through two critical components: interviews and an archival evaluation of the academic impact of the Social Justice Education Project and its Critically Compassionate Intellectualism (CCI) model of transformative education. The interview component consists of one open-ended focus group interview and one open-ended interview. In the archival segment, I evaluate informal open-ended student interviews, end of the year progress reports, post-program surveys, and achievement and graduation data.These data indicate that racism remains a key variable within the educational experiences of Chicanas\os students in SUSD schools. Additional findings indicate that the student cohorts that participate in the Social Justice Education Project and experience the CCI model of transformative education have a higher AIMS pass rate and higher graduation rates than those students cohorts that do not experience both the Social Justice Education Project and its CCI model.Given these findings, the study proposes that educational leaders demonstrate the political will that is needed to discover and implement multiple forms of critical transformative educational praxis. In addition, the need for more research that centers the voices of students and that focuses on racism and the Chicana\o contemporary experience.
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Moulavi, Pour Hussain. ""Westoxication" and "intellectualism" in the writings of Jalāl-e Āl-e Aḥmad". Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56925.
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Jalal-e Al-e Ahmad in his writings raised three issues as being the problematic areas in modern social life in Iran: the identity of the individual Iranian, the need for modernity and national independence, the need to fight against dictatorship. Culture and religion, according to him, are inseparable in the definition of being an Iranian. It is possible to face the external enemy, only when the convergence of tradition and modernity takes place. The intellectuals, according to him, are the prophets of the modern age who have to call upon the Rowhaniyat, to make a coalition against the authocratic state and in favor of emancipation of the masses from their illusion which is caused by the impact of the West on Iran. Thus, according to him, any politico-cultural frontier has to merge with tradition. The representatives of tradition, Rowhaniyat, are the corner stones to any social reform in Iran. According to him it is only through the unity between the intellectuals and the Rowhaniyat that the real unity of the country is possible.
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Bradbury, Kelly Susan. "The Theory and Practice of Intellectualism in the U.S.: Literacy, Lyceums, and Labor Colleges." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1250269746.
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Wilson, Kipp Dennis. "A critique of anti-intellectualism in light of Hebrews 5:11-6:3." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Crema, Michael Nicholas. "A study of Plato's protagoras : the role of Socratic method of Socrates' moral intellectualism." Thesis, King's College London (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497549.
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Foudray, Rita Catherine Schoch. "An Investigation of Differences in Public Library Usage Patterns Between Gifted Adults and Members of the General Public." Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc935588/.
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The purpose of this research was to isolate the variable giftedness in a pipulation and determine whether that variable could be used as a predictor of public library use. The analysis of data indicated that public library use was higher for the general public than for the gifted adults. There was less variation among the factors of age, level of education, and public library use for the gifted adults than for the general public. Books as a resource for information were mentioned by the general adults public more frequently than by the gifted adults. Friends were listed more often as an information resource by the gifted population than by the public. Gifted adults both read and owned more books than did the general public. There was no correlation between amount of reading and number of library visits in either sample. 35 of the general public has a Library Usage Index Value of less than 4, 97 of the gifted adults did. There was almost no difference between the first ten information sources listen by both samples.
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Benn, Jesse. "Anti-Intellectualism in the Age of Contested Knowledge Production| Perpetual Inaction, When Ideas Constrain Discourse." Thesis, University of Colorado at Boulder, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1600506.
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<p> This thesis is a qualitative, critical inquiry, which demarcates a new era of anti- intellectualism. By using think tanks as a heuristic device, two new conceptual terms, each meant to capture prevailing iterations of anti-intellectualism in contemporary society, are offered. Once established, a case study examines changes to the University of Colorado’s nondiscrimination policy. This provides insight into the ways this new era of anti-intellectualism and its new dimensions impact institutions of knowledge production. The corrupting influence of money and politics on the production of intellectual ideas has come to define modern anti-intellectualism, and the problematic impacts of this milieu are documented here. Ultimately, the production of politically or financially motivated ideas has contested more disinterested and intellectual knowledge production, leaving a field of perpetual inaction, as scientific controversies are settled, but politicians and citizens refuse to accept them based on partisan political grounds, a hyper-capitalist mindset, and the glaring influence of ideology.</p>
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Sadeghi-Boroujerdi, Eskandar. "Disenchanting political theology in post-revolutionary Iran : reform, religious intellectualism and the death of utopia." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ad199c6b-535f-4af0-a6a5-21c40734c331.
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This thesis delineates the transformation of Iran’s so-called post-revolutionary ‘religious intellectuals’ (rowshanfekran-e dini) from ideological legitimators within the political class of the newly-established theocratic-populist regime to internal critics whose revised vision for the politico-religious order coalesced and converged with the growing disillusionment and frustration of the ‘Islamic left’, a constellation of political forces within the governing elite of the Islamic Republic, that following the death of Ayatollah Khomeini increasingly felt itself marginalised and on the outskirts of power. The historical evolution of this complex, quasi-institutionalised and routinized network, encompassing theologians, jurists, political strategists and journalists, which rose to prominence in the course of the 1990s, and its critical engagement with the ruling political theology of the ‘guardianship of the jurist’, the supremacy of Islamic jurisprudence, political Islamism and all forms of ‘revolutionary’ and ‘utopian’ political and social transformation, are scrutinised in detail. In this vein, the thesis examines the various issues provoked by the rowshanfekran-e dini’s strategic deployment and translation of the concepts and ideas of a number of Western thinkers, several of which played a pivotal role in the assault on the ideological foundations of Soviet-style communism in the 1950s and 1960s. It then moves to show how this network of intellectuals and politicos following the election of Mohammad Khatami to the presidency in May 1997 sought to disseminate their ideas at the popular level by means of the press and numerous party and political periodicals, and thereby achieve ideological and political hegemony. The thesis proceeds to demonstrate the intimate connection between the project of ‘religious intellectualism’ and elite-defined notions of ‘democracy’, ‘electoral participation’, ‘reform’ and ‘political development’ as part of an effort to accumulate symbolic capital and assert their intellectual and moral leadership of the polity.
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Harrison, Britt. "The epistemology of know-how." Thesis, University of Hertfordshire, 2013. http://hdl.handle.net/2299/10433.
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There is an as yet unacknowledged and incomparable contribution to the philosophical debates about know-how to be found in the writings of Ludwig Wittgenstein. It is sourced in his investigations into knowledge and certainty in On Certainty, though it is not limited to these late passages. Understanding the ramifications of this putative contribution (even if one does not agree with it) highlights the extent to which (i) there is now a new range of issues pertaining to know-how which no future philosophical consideration of the topic can ignore, except on pain of failing to engage comprehensively with the subject; (ii) the topic of know-how has been inappropriately marginalised by naturalized epistemology, and may well be as central to epistemology as the propositional knowledge which currently dominates epistemology’s attention; and (iii) any engagement with these potential Wittgensteinian contributions will need to be conducted in tandem with a reflection on the meta-philosophy of epistemology, since their potential impact extends to epistemology’s main methodology, i.e., naturalized reflective equilibrium. These three conclusions, together with a diagnosis of where and why all the current intellectualist accounts of know-how are either internally inconsistent, or irreconcilably flawed on their own terms, provide the motivation and the opportunity for a New Epistemology of Know-How. These conclusions established, I offer one possible Wittgensteinian-orientated version of the New Epistemology of Know-How, providing the first example of a non-naturalized philosophical approach to the topic since Gilbert Ryle.
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Rector-Aranda, Amy. "Critically Compassionate Intellectualism in Teacher Education: Making Meaning of a Practitioner and Participatory Action Research Inquiry." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1491303424138702.
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Marion, Marlon DeWayne. "Victimization, Separatism and Anti-intellectualism: An Empirical Analysis of John McWhorter's Theory on African American's Low Academic Performance." PDXScholar, 2014. https://pdxscholar.library.pdx.edu/open_access_etds/1635.
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The purpose of this study was to test John McWhorter's theory on African American academic underachievement. The theory claims that since the 1960's African American identities have been significantly influenced by beliefs of victimization and anti-intellectualism along with values of separatism. In order to test for the existence of these dimensions in African American's thinking and for their relationship to academic achievement, data from the Maryland Adolescence Development In Context Study (MADICS) were used. Findings indicated that victimization, separatism and anti-intellectualism have a causal relationship and that sentiments of victimization are found to be significantly higher among African Americans. A Bourdieuian theoretical framework is used in the framing and interpretation of the results.
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Illi, Peter. "Vinsten av att tro på andra verkligheter." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-25343.
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Samtidigt som traditionella religioner är på tillbakagång vänder sig allt fler människor till den magi och mysticism som kännetecknar new age. Forskningen har hittills närmat sig detta fenomen genom korrelationsstudier, demografiska kartläggningar och analyser av vad new age-anhängare tror på. I denna explorativa, induktiva studie berättade i stället fem kvinnor i halvstrukturerade intervjuer om vad deras new age-tro betytt för dem. Koncentrering av bärande utsagor i dimensionerna betydelse, tro relaterad till icke-tro, kunskapskällor och ontologi genererade fyra faktorer: existentiell trygghet som skyddar mot osäkerhet under livets gång och hämmar ångest inför livets oundvikliga slut; upphöjdhet genom insikter och medvetenhet som icke-troende saknar; antiintellektualism som betonar känslor och intuition på bekostnad av förnuft och logik; relativism som stipulerar att var och en har sin egen sanning. En funktionell modell som tydliggör hur faktorerna relaterar till varandra diskuteras, liksom resultatets integrering i ett teoretiskt ramverk och riktlinjer för framtida forskning.<br>In a time when traditional religions are declining, contemporary man increasingly turns to New Age magic and mysticism. So far, research has approached this phenomenon in correlational studies, demographic surveys, and analyses of experience narratives. In this explorative, inductive study, five women described the gains of their New Age faith. Concentrating leading statements in the dimensions value, belief related to non-belief, sources of knowledge, and ontology generated four factors: existential safety that protects against uncertainty through life and inhibits anxiety regarding life’s inevitable end; loftiness through insights and awareness that non-believers lack; anti-intellectualism emphasizing emotion and intuition at the expense of reason and logic; relativism that stipulates that truth is a matter of individual choice. A functional model illustrating how the factors relate to each other is discussed, as well as theoretical integration and suggestions for future research.
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Schneider, Ulrich Johannes. "Intellectual appropriation." Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-173352.
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Intellectual activities seek understanding the way pirates capture booty. It is all about pulling up alongside, finding and holding the rhythm of the other vessel, fixing the grappling hooks in order to board and to appropriate. This is not the way understanding is usually depicted, even if appropriation is its intended aim. Philisophers in particular characterise understanding more gently, as a kind of welcoming of distant truth, held out to the foreign past. However, gentleness is an illusion in hermeneutic thought, philosophical or ethnological, as I wish to show in reflection on \"dialogue\" and \"story\" as two major intellectial grappling hooks.
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Dalzell, Neal. "From intellectualism to contextualism to metaethical realism : an exploration of our ethical language-games and their conditions of intelligibility." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ39053.pdf.
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Cattermole, Grant. "School reports : university fiction in the masculine tradition of New Zealand literature." Thesis, University of Canterbury. English, 2011. http://hdl.handle.net/10092/9709.
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This thesis will investigate the fictional discourse that has developed around academia and how this discourse has manifested itself in the New Zealand literary tradition, primarily in the works of M.K. Joseph, Dan Davin and James K. Baxter. These three writers have been selected because of their status within Kai Jensen's conception of “a literary tradition of excitement about masculinity”; in other words, the masculine tradition in New Zealand literature which provides fictional representations of factual events and tensions. This literary approach is also utilised in the tradition of British university fiction, in which the behaviour of students and faculty are often deliberately exaggerated in order to provide a representation of campus life that captures the essence of the reality without being wholly factual. The fact that these three writers attempt, consciously or unconsciously, to combine the two traditions is a matter of great literary interest: Joseph's A Pound of Saffron (1962) appropriates tropes of the British university novel while extending them to include concerns specific to New Zealand; Davin's Cliffs of Fall (1945), Not Here, Not Now (1970) and Brides of Price (1972) attempt to blend traditions of university fiction with the masculine realist tradition in New Zealand literature, though, as we will see, with limited success; Baxter's station as the maternal grandson of a noted professor allows him to criticise the elitist New Zealand university system in Horse (1985) from a unique position, for he was more sympathetic towards what he considered the working class “peasant wisdom” of his father, Archie, than the “professorial knowledge” of Archie's father-in-law. These three authors have been chosen also because of the way they explore attitudes towards universities amongst mainstream New Zealand society in their writing, for while most novels in the British tradition demonstrate little tension between those within the university walls and those without, in New Zealand fiction the tension is palpable. The motivations for this tension will also be explored in due course, but before we can grapple with how the tradition of British university fiction has impacted New Zealand literature, we must first examine the tradition itself.
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Moreno, Castillo Antonio. "L’intel•lectualisme moral a Epicur de Samos." Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/83668.
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Aquesta tesi consisteix a demostrar que l’ètica epicúria no es distancia de l’ètica platònica, com s’ha dit tant sovint, sinó que és en el fons la mateixa. O dit d’una altra manera, que l’hedonisme epicuri és una interpretació psicològica de l’ètica platònica.
Les diferències entre tots dos filòsofs rauen més aviat en l’estatus ontològic de l’ètica, però no en l’ètica en ella mateixa. I s’ha de dir que aquesta idea està suggerida en molts comentaristes, fins i tot en els que insisteixen en les diferències amb Plató. Podem dir que aquesta tesi consisteix a portar fins a les últimes conseqüències les idees d’aquests tractadistes. Un resum d’aquesta tesi ja la podríem trobar a la intervenció de Torquat en el De Finibus bonorum et malorum de Ciceró.
La tesi es desenvolupa al voltant de dos conceptes, l’intel•lectualisme moral i el plaer. L’intel•lectualisme moral, desenvolupat preferentment per Plató, consisteix a identificar la virtut amb el coneixement, o dit d’una altra manera, que el coneixement de la virtut és condició necessària i suficient per practicar la virtut. Aquesta teoria moral té tres implicacions indissolublement unides. La primera, que la virtut és ensenyable, ja que és objecte de coneixement; la segona, que la virtut és única, ja que ningú no podria conèixer totes les virtuts; i la tercera, que la virtut només té avantatges per al subjecte moral, de manera que ningú no fa el mal conscientment, ja que ningú no actua en contra dels seus propis interessos.
Aquesta teoria és escandalosa, i provoca escàndol en els oponents de Sòcrates en els diàlegs platònics i en alguns comentaristes actuals. Fins i tot n’hi ha que la cualfiquen de paradoxal, i parteixen de la base que Plató no se la creu. Nosaltres no hi estem d’acord en absolut i més aviat creiem que es dona en tots els discursos ètics grecs, des d’Hesíode fins als estoics.
Evidentment, creiem que Epicur no n’és cap excepció, perquè hi trobem les tres implicacions d’aquesta teoria. Però també hi trobem un escull important, ja que en les seves màximes capitals diu que el savi podria cometre injustícia si tingués la seguretat de no ser descobert ni sancionat, però com que això és impossible mai no la podrà cometre. Plutarc, per la seva part, comenta que, quan Epicur es pregunta a ell mateix si el savi cometria injustícia en la hipotètica seguretat de no ser descobert, no sap que contestar. Plutarc creu que en realitat la resposta del savi epicuri és afirmativa, i no ho expressa clarament perquè se n’avergonyeix. Nosaltres, d’acord amb la nostra tesi, creiem que és negativa, i no ho diu perquè entraria en contradicció amb aquestes màximes, de la mateixa manera que una resposta positiva entraria en contradicció amb la resta dels seus escrits morals.
Pel que fa al plaer, partim de la base àmpliament acceptada, que Epicur contempla dos tipus de plaer tant en el cos com en l’ànima, que són el cinètic i el catastemàtic, aquest últim considerat com l’absència de dolor. Analitzant l’obra ètica d’Epicur constatem que el plaer catastemàtic és preponderant, i la major part de les vegades que Epicur fa servir la paraula plaer ho fa amb aquest significat. En Plató, en canvi, el plaer catastemàtic no existeix, i només existeix el cinètic, que és el que coincideix amb el significat vulgar de la paraula plaer.
I reforcem la similitud entre tots dos pensadors considerant el plaer catastemàtic de l’ànima com una conseqüència psicològica del Bé platònic. Si aquest plaer catastemàtic o ataràxia és el màxim plaer, i és conseqüència d’haver practicat el bé, i el plaer és indefugible, també ho és practicar el bé, que és el punt essencial de l’ètica platònica. La diferència és que per Plató la virtut és una finalitat i per a Epicur un mitjà, però aquesta diferència no és de caire ètic, sinó ontològic.<br>THE MORAL INTELECTUALISM IN EPICURUS OF SAMOS
The object of this work is to show that the ethics of Epicurus and the ethics of Plato are at bottom the same. We could say in other words that the Epicurus’ hedonism is a psychological interpretation of the platonic ethics. The difference between both moral systems is more ontological than ethic. This idea has been suggested by many authors, even by those who consider Epicurus as non-platonic.
Plato identifies virtue with the knowledge of the virtue and this involves three implications. The first is that virtue can be taught, because it is object of knowledge; the second, that all virtues are reduced to one, which can be identified with justice, because, nobody could know all the virtues; and the third is that the virtue is always good for the moral subject, in such a way that virtue is unavoidable for those who know it, because no one acts against his own interest.
This theory is surprising, and the opponents to Socrates were surprised. There are modern authors who are also surprised, and name this theory the Socratic paradox. We think that there is no paradox and we find it more o less explicitly in all the Greek ethics, from Democritus until the stoics. Epicurus is not an exception, and we find in his moral system the three implications exposed before. The only difficulty is that he says that the wise man will commit no injustice because he can’t be sure of not to be punished. But when he asks himself what would do if he could be sure of that, he gives no response, but his answer is not affirmative.
Epicurus is hedonist because he says that human beings can’t avoid looking for pleasure, and it is commonly accepted that Epicurus speaks about two kinds of pleasures, the kinetic and the katastematic. The first is what the word pleasure means in the ordinary level of language, and the second is the absence of pain. We can find both of them in the body and in the soul. Plato says that the absence of pain is not pleasure, but for him pleasure is only the cinetic pleasure of Epicurus. The katastematic pleasure of the soul, which has nothing to do with the platonic pleasure, can be considered as a psychological consequence of practicing virtue, in such a way that virtue is also unavoidable in his ethic system.
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Stewart, Joseph W. "The Appropriation of Abraham Lincoln by Ronald Reagan and Conservative Notions of Lincoln's Legacy, 1980-1989." Kent State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=kent149192778845793.
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Cannatella, Dylan S. "Dwight D. Eisenhower and the Politics of Anti-Communism at Columbia University: Anti-Intellectualism and the Cold War during the General's Columbia Presidency." ScholarWorks@UNO, 2017. http://scholarworks.uno.edu/td/2302.
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Dwight D. Eisenhower has been criticized as an anti-intellectual by scholars such as Richard Hofstadter. Eisenhower’s tenure as president of Columbia University was one segment of his career he was particularly criticized for because of his non-traditional approach to education there. This paper examines Eisenhower’s time at Columbia to explain how anti-intellectualism played into his university administration. It explains how his personality and general outlook came to clash with the intellectual environment of Columbia especially in the wake of the faculty revolt against former Columbia President Nicholas Murray Butler. It argues that Eisenhower utilized the Columbia institution to promote a Cold War educational agenda, which often belittled Columbia intellectuals and their scholarly pursuits. However, this paper also counter-argues that Eisenhower, despite accusations of anti-intellectualism, was an academically interested man who never engaged in true suppression of free thought despite pressure from McCarthyite influences in American government, media and business.
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Schneider, Ulrich Johannes. "Intellectual appropriation: no piracy." Hong Kong Univ. Press, 2001. https://ul.qucosa.de/id/qucosa%3A13394.
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Intellectual activities seek understanding the way pirates capture booty. It is all about pulling up alongside, finding and holding the rhythm of the other vessel, fixing the grappling hooks in order to board and to appropriate. This is not the way understanding is usually depicted, even if appropriation is its intended aim. Philisophers in particular characterise understanding more gently, as a kind of welcoming of distant truth, held out to the foreign past. However, gentleness is an illusion in hermeneutic thought, philosophical or ethnological, as I wish to show in reflection on \"dialogue\" and \"story\" as two major intellectial grappling hooks.
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Santamaria, Cristina Corrine. "Mexican Origin Parents with Special Needs Children: Using a Critically Compassionate Intellectualism Model to Support and Foster Their Participation in U.S. Schools Through a Participatory Action Research Project." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/194619.
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The purpose of this investigation was to support and foster parent participation among Mexican origin parents of special needs children. However, a limited amount of empirical research existed that considered Mexican origin parents' understanding of participation in general and special education settings.Parent participation was viewed as a dynamic and evolving process through which parent participants could construct knowledge and meaning. Novice (newcomer) parents worked with veteran (experienced) parents to learn about participation. Critical and reflective discussions were central to their learning and parents moved toward full participation as they developed confidence, skills, and awareness about themselves as agents of change.A Critically Compassionate Intellectualism (CCI) model, derived from Sociocultural Theory and Critical Race Theory (CRT), was applied to analyze the ways parents demonstrated their understanding of participation through cooperation, caring, and critical consciousness. A Participatory Action Research (PAR) approach was implemented as a method through which parents' roles in the investigation and their definitions of participation were explored.Primary data sources included individual and focus group interviews, discussion/planning sessions, and a debriefing session. Secondary sources consisted of weekly journals, an open-ended survey, and audio memos. Most data sources were transcribed and coded using an "open-coding" procedure. Then primary sources were coded a second time for a more detailed analysis of parents' evolving views of participation.Novice parents reported that within a cooperative environment they could share their thoughts and feelings about their children. They acknowledged that their voices were heard and, therefore, felt validated and supported. Parents' critical consciousness was raised as they felt more confident in generating positive changes for their children. Both veteran and novice parents' roles changed over time. Veteran parents' leadership grew and novice parents became more active and vocal in the research process.This study presented alternative ways to understand parent participation. Being listened to and respected by teachers and school administrators were important reasons for parents' active participation. Feeling supported at IEP meetings and having open communication with teachers also were important factors contributing to parents' participation. Definitions of participation should continue to expand to allow a space for parents' diverse experiences.
25
Talaia, Júlia Massoni da Costa. "Humanismo e direitos humanos no pensamento de Edward W. Said." Master's thesis, Universidade de Évora, 2012. http://hdl.handle.net/10174/14661.
Full textAbstract:
Em Humanismo e Direitos Humanos no Pensamento de Edward W. Said serão
analisados e interpretados os preceitos com os quais Said emite os seus pontos de vista
em relação ao conflito israelo-palestiniano, bem como a defesa dos direitos do povo
palestiniano. Todos os conflitos actuais que violam e desrespeitam os direitos humanos,
poderiam ser solucionados se a busca pela verdade fosse um ideal e aposta de todos os
seres humanos, representados por um Estado que vela pelos interesses sociais,
económicos, políticos e culturais do seu povo.
As obras de Edward W. Said serão a base para a elaboração desta dissertação,
acompanhadas, evidentemente, de pesquisas documentais adicionais realizadas em torno
de temas e/ou autores cujas abordagens científicas se vêem relacionadas com o tema em
estudo.
Constatar-se-á, a importância de se apreender no humanismo e intelectualismo
para melhor se compreender a essência da história da humanidade, a partir da literatura,
pois, para ele, a cultura de um povo tem inevitavelmente influência e/ou características
das culturas de outros povos; ABSTRACT: In Humanism and the Human Rights on Edward W. Said Thoughts will be done
an analytic study about the Edward W. Said thought. It will demonstrate all his precepts
about the israelo-palestinian conflicts, the defense of Palestinians people rights as well.
For Said, every conflict that violates and disrespects the human rights could be solved if
the search by the true was an ideal of all human being.
The Works of Edward W. Said will be the base for making this dissertation,
supported on additional documentation explored about themes and authors which
scientific studies are related with the theme in study.
The importance of learning the humanism and intellectualism is found for
understanding the essence of humanity history, from literature, because for Said the
culture from a people has influence and features from culture of others peoples.
26
Merlyn, Teri, and n/a. "Writing Revolution: The British Radical Literary Tradition as the Seminal Force in the Development of Adult Education, its Australian Context, and the Life and Work of Eric Lambert." Griffith University. School of Vocational, Technology and Arts Education, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040616.131738.
Full textAbstract:
This thesis tells the story of an historical tradition of radical literacy and literature that is defined as the British radical literary tradition. It takes the meaning of literature at its broadest understanding and identifies the literary and educational relations of what E.P. Thompson terms 'the making of the English working class' through its struggle for literacy and freedom. The study traces the developing dialectic of literary radicalism and the emergent hegemony of capitalism through the dissemination of radical ideas in literature and a groundswell of public literacy. The proposed radical tradition is defined by the oppositional stance of its participants, from the radical intellectual's critical texts to the striving for literacy and access to literature by working class people. This oppositional discourse emerged in the fourteenth century concomitant with nascent capitalism and has its literary origins in utopian vision. This nascent utopian imagination conceived a democratic socialism that underpinned the character of much of the following oppositional discourse. The thesis establishes the nexus of the oppositional discourse as a radical literary tradition and the earliest instances of adult education in autodidacticism and informal adult education. The ascent of middle class power through the industrial revolution is shadowed by the corresponding descent of the working class into poverty. Concomitant with this social polarisation is the phenomena of working class literary agency as the means to political and economic agency. While Protestant dissenting groups such as the Diggers and Levellers were revolutionary activists, it was Methodism that formed a bulwark against revolution. Yet it was their emphasis on self-improvement that contributed to an increasingly literate populace. Radical texts produced and disseminated by individuals and organisations and read by autodidactics and informal reading groups are seminal in the formation of a working class identity. Spearheaded by the Chartist movement, education became a central ethic of working class politics and the civil struggle for economic and political justice throughout the nineteenth and well into the twentieth centuries. The avant garde movements of the early twentieth century are analysed as a strand of this tradition. The narrative of the thesis then moves to the penal colony of Australia and explores the radical literary tradition's development there. Early colonial culture is seen as having a strong impetus towards a developing a native literary expression of the new land. Where conservative colonial literature struggled to differentiate itself from formal British literary models, the radical heritage and its utopian vision of a working man's paradise gave definitive expression to the Australian experience. This expression was strongly influenced by Chartist ideals. The British radical literary tradition is thus seen to have had a dominant influence in the development of a native radical literary tradition that strove to identify the national character. Socialist thought developed in Australia in concert with that in the parent culture, and anarchist and libertarian trends found a ready home amongst independent minded colonials. Yet, in preventing the formation of a native aristocracy the small radical population made a compromise with liberalism that saw a decidedly conservative streak develop in the early labour movement. There were little in the way of sophisticated radical literary offerings at first, but from the mid-nineteenth century a vanguard of radicals produced a thriving native press and other fugitive text forms. At the turn of the century the native radical literary tradition was vibrantly diverse, with a definitive style that claimed literary ownership of the Australian character. However, exhausted by the battles over WWI conscription and isolated by censorship, the Communist Party of the Soviet Union was able to subsume the vanguard position from the socialists. The Party laid claim to the Australian radical literary tradition, at once both strengthening it with the discipline of a Marxist ideology and diminishing its independence and diversity. Party literary theory centred upon the issue of class, developing a doctrine of socialist realism that communist writers were expected to practice. How well a writer adhered to socialist realist principles became a measure of their class position and loyalty. Drawing more from primary sources, the thesis develops an analysis of the intellectual development of the Australian post-WWII writer Eric Lambert through his experience of class instability during Depression and war. The study examines Lambert's decision to join the Party and his literary response to his experiences of war, the Party, the turmoil of 1956 and life after the Party. Lambert's body of work is then analysed as the unintentional memoir of a writer working as an adult educator in the radical literary tradition. Lambert's struggles, for artistic independence within the narrow precepts of Party dogma and with class tensions, were common amongst intellectuals committed to the communist cause. Like many of his peers, Lambert resigned from the Party at the end of 1956 and suffered a period of ideological vacuum. However, he continued to write as a Marxian educator, seeking to reveal that which makes us human in the humanity of ordinary people. It is concluded that, while the Party did much to foster disciplined cohesion, the mutual distrust it generated amongst its intellectuals suppressed the independent thought that had kept the radical literary tradition alive. Although the Party developed an ideological strength within the radical literary tradition, its dominance over thirty years and subsequent fall from grace acted to fragment and discredit that centuries-old tradition which it subsumed. An argument is made for a reinvestment of the centrality of the radical literary tradition in the education of adults for the maintenance of social justice and the democratic project.
27
Merlyn, Teri. "Writing Revolution: The British Radical Literary Tradition as the Seminal Force in the Development of Adult Education, its Australian Context, and the Life and Work of Eric Lambert." Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367384.
Full textAbstract:
This thesis tells the story of an historical tradition of radical literacy and literature that is defined as the British radical literary tradition. It takes the meaning of literature at its broadest understanding and identifies the literary and educational relations of what E.P. Thompson terms 'the making of the English working class' through its struggle for literacy and freedom. The study traces the developing dialectic of literary radicalism and the emergent hegemony of capitalism through the dissemination of radical ideas in literature and a groundswell of public literacy. The proposed radical tradition is defined by the oppositional stance of its participants, from the radical intellectual's critical texts to the striving for literacy and access to literature by working class people. This oppositional discourse emerged in the fourteenth century concomitant with nascent capitalism and has its literary origins in utopian vision. This nascent utopian imagination conceived a democratic socialism that underpinned the character of much of the following oppositional discourse. The thesis establishes the nexus of the oppositional discourse as a radical literary tradition and the earliest instances of adult education in autodidacticism and informal adult education. The ascent of middle class power through the industrial revolution is shadowed by the corresponding descent of the working class into poverty. Concomitant with this social polarisation is the phenomena of working class literary agency as the means to political and economic agency. While Protestant dissenting groups such as the Diggers and Levellers were revolutionary activists, it was Methodism that formed a bulwark against revolution. Yet it was their emphasis on self-improvement that contributed to an increasingly literate populace. Radical texts produced and disseminated by individuals and organisations and read by autodidactics and informal reading groups are seminal in the formation of a working class identity. Spearheaded by the Chartist movement, education became a central ethic of working class politics and the civil struggle for economic and political justice throughout the nineteenth and well into the twentieth centuries. The avant garde movements of the early twentieth century are analysed as a strand of this tradition. The narrative of the thesis then moves to the penal colony of Australia and explores the radical literary tradition's development there. Early colonial culture is seen as having a strong impetus towards a developing a native literary expression of the new land. Where conservative colonial literature struggled to differentiate itself from formal British literary models, the radical heritage and its utopian vision of a working man's paradise gave definitive expression to the Australian experience. This expression was strongly influenced by Chartist ideals. The British radical literary tradition is thus seen to have had a dominant influence in the development of a native radical literary tradition that strove to identify the national character. Socialist thought developed in Australia in concert with that in the parent culture, and anarchist and libertarian trends found a ready home amongst independent minded colonials. Yet, in preventing the formation of a native aristocracy the small radical population made a compromise with liberalism that saw a decidedly conservative streak develop in the early labour movement. There were little in the way of sophisticated radical literary offerings at first, but from the mid-nineteenth century a vanguard of radicals produced a thriving native press and other fugitive text forms. At the turn of the century the native radical literary tradition was vibrantly diverse, with a definitive style that claimed literary ownership of the Australian character. However, exhausted by the battles over WWI conscription and isolated by censorship, the Communist Party of the Soviet Union was able to subsume the vanguard position from the socialists. The Party laid claim to the Australian radical literary tradition, at once both strengthening it with the discipline of a Marxist ideology and diminishing its independence and diversity. Party literary theory centred upon the issue of class, developing a doctrine of socialist realism that communist writers were expected to practice. How well a writer adhered to socialist realist principles became a measure of their class position and loyalty. Drawing more from primary sources, the thesis develops an analysis of the intellectual development of the Australian post-WWII writer Eric Lambert through his experience of class instability during Depression and war. The study examines Lambert's decision to join the Party and his literary response to his experiences of war, the Party, the turmoil of 1956 and life after the Party. Lambert's body of work is then analysed as the unintentional memoir of a writer working as an adult educator in the radical literary tradition. Lambert's struggles, for artistic independence within the narrow precepts of Party dogma and with class tensions, were common amongst intellectuals committed to the communist cause. Like many of his peers, Lambert resigned from the Party at the end of 1956 and suffered a period of ideological vacuum. However, he continued to write as a Marxian educator, seeking to reveal that which makes us human in the humanity of ordinary people. It is concluded that, while the Party did much to foster disciplined cohesion, the mutual distrust it generated amongst its intellectuals suppressed the independent thought that had kept the radical literary tradition alive. Although the Party developed an ideological strength within the radical literary tradition, its dominance over thirty years and subsequent fall from grace acted to fragment and discredit that centuries-old tradition which it subsumed. An argument is made for a reinvestment of the centrality of the radical literary tradition in the education of adults for the maintenance of social justice and the democratic project.<br>Thesis (PhD Doctorate)<br>Doctor of Philosophy (PhD)<br>School of Vocational, Technology and Arts Education<br>Full Text
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Azevedo, Denis de Souza. "Corpo próprio e cogito tácito em Merleau-Ponty." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/8339.
Full textAbstract:
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Previous issue date: 2015-05-07<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>The Merleau-Ponty phenomenology’s, with the desire not to put the subject or the world as precedence to understand the relationship of being and living world, splits with the main philosophical currents of modernity, namely: intellectualism and empiricism. To overcome this, Merleau-Ponty resorts to notion of body lived and presents an approach about the perception always from the point of view of the perceiver. Thus, the being-in-the-world, located in their surrounding world, is constantly in relationship with this without distinguishable ever. The cogito, therefore, elevated to absolute by Descartes, reverts to “worldly” in this phenomenological philosophy, given that the thought no longer has the power to all “swallow” separate from the world. Being-in-the-world, in short, is to be in an experiential effectiveness, in which subject and world intertwined in a mutuality that form the unique experience possible. Finally, our work will focus on overcoming this phenomenology front of the egoic absolutism left by the intellectualism of Descartes.<br>A fenomenologia merleau-pontyana, com a preocupação de não pôr o sujeito ou o mundo como precedência para compreendermos a relação do ser e do mundo vivido, cinde com as principais correntes filosóficas da modernidade, a saber: intelectualismo e empirismo. Para esta superação, Merleau-Ponty lança mão da noção de corpo próprio e faz uma abordagem acerca da percepção sempre do ponto de vista daquele que percebe. Com isso, o ser no mundo, situado em seu mundo circundante, está em relação constante com este, sem distinguir-se nunca. O cogito, portanto, elevado a absoluto por Descartes, volta a ser “mundano” nesta filosofia fenomenológica, tendo em vista que o pensamento não detém mais o poder de tudo “deglutir” apartado do mundo. Ser no mundo, enfim, é estar situado numa efetividade vivencial, na qual sujeito e mundo entrelaçam-se numa mutualidade que forma a única experiência possível. Por fim, nosso trabalho versará sobre esta superação da fenomenologia frente ao absolutismo egoico deixado pelo intelectualismo de Descartes.
29
Lucena, Francisco Almeida de. "Corpo vivido e corpo pulsional: uma leitura de Merleau-Ponty e Freud." Universidade Federal da Paraíba, 2012. http://tede.biblioteca.ufpb.br:8080/handle/tede/5605.
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Previous issue date: 2012-05-18<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Empiricism and intellectualism are distinct perspectives which, taking as a starting point the modernity with the thought of Rene Descartes and the English empiricists, guide the epistemological statute of various areas of scientific knowledge. In the contemporaneity, such perspectives are observed in areas such as anatomy, physiology, medicine, biology, psychology, among others. The comprehension of the body, which is influenced by the cited perspectives, often suffers from a reductionism which one moment tends to the psychologism, and one another to physicism. An approach which proposes an integral understanding of the body needs to take into account the various and complex aspects which compose it. The thought of Maurice Merleau-Ponty and of Sigmund Freud allows a reading of the body as a live and pulsatory instance which resists to the pretension of an objective definition of the body. The subjectivity which permeates all the corporal parts and mechanisms, as well as the pulsional forces which act on them, subvert all and any pretension of a reductionist framework, and impose on the corporeity a living and amazing character.<br>Empirismo e intelectualismo são perspectivas distintas que, sobretudo a partir da modernidade com o pensamento de Rene Descartes e dos empiristas ingleses, norteiam o estatuto epistemológico de diversas áreas do conhecimento científico. Na contemporaneidade, tais perspectivas se fazem perceber em áreas como a anatomia, fisiologia, medicina, biologia, psicologia, dentre outras. Não raro a compreensão do ser humano que advém dessas perspectivas padece de um reducionismo que hora tende ao psicologismo, hora ao fisicismo. A compreensão e a abordagem do corpo, por exemplo, padecem desse reducionismo. Uma abordagem que pretenda uma compreensão integral do corpo carece levar em conta os diversos e complexos aspectos que o compõem. O pensamento de Maurice Merleau-Ponty e de Sigmund Freud possibilita uma leitura do corpo como uma instância viva e pulsional que resiste a pretensão de uma definição objetiva do corpo. A subjetividade que permeia todas as partes e mecanismos corporais, bem como as forças pulsionais que agem sobre os mesmos, subvertem toda e qualquer pretensão de enquadramento reducionista, e impõem à corporeidade um caráter vivido e surpreendente.
30
Kokanovic, Renata. "Intellectuals and migration." Thesis, Kokanovic, Renata (2001) Intellectuals and migration. PhD thesis, Murdoch University, 2001. https://researchrepository.murdoch.edu.au/id/eprint/50622/.
Full textAbstract:
The focus of this thesis is on intellectuals trained as academics in Croatia, the Czech Republic, Hungary and Poland who have settled in Australia during the 1980s and 1990s. The study explores the major issues influencing these migrant intellectuals in their decision to migrate to Australia.
The study concentrates on two crucial phases of the migration process as articulated by Demuth (2000a), the starting or decision making phase, and the sojournal phase when migrant intellectuals have more (or less) settled in their new country. Focus on these two phases allows exploration of why some intellectuals decide to emigrate, whilst others (in apparently similar circumstances) decide to remain, and why some intellectuals settle permanently in their new country, whilst others after a period of living away, repatriate.
The actual research, then, was carried out both in East Central Europe and in Australia. Intellectuals in Croatia, the Czech Republic, Hungary and Poland were interviewed, and academic literature was explored to ascertain the position and status of intellectuals in East Central Europe before and after 1989, the year of major social and political transformation in the region. Interviews in Croatia, the Czech Republic, Hungary and Poland dealt specifically with the views of intellectuals on emigration - whether they had contemplated emigration themselves and their opinions on the motives of others emigrating or returning.
Within the Australian context, this research involves examination of Australian immigration policies in relation to university educated immigrants, and analysis of in-depth interviews conducted with academics from Croatia, the Czech Republic, Hungary and Poland who have settled in Australia. East Central European emigration trends and Australian immigration policies are discussed jointly to gain a general sense of the context in which the interviewed academics migrated. The interviews conducted with East Central European academics encompass issues relating to their current circumstances in Australia, their experiences with diverse university cultures, how they interpret their biographies and construct relationships with their countries of origin by means of maintaining links with their former colleagues and academic institutions in East Central Europe. Interviews also explore the possibility of repatriation.
This study provides an insight into the current position of intellectuals in East Central Europe and how this position is viewed by East Central European academics settled in Australia. It is proposed in the thesis that the social role of intellectuals in East Central Europe has declined after 1989, and that this has influenced the intellectual identity of both intellectuals who remained in East Central Europe and those who immigrated to Australia.
31
Lima, A. F. O. "Intellectuals, knowledge and power." Thesis, Swansea University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637920.
Full textAbstract:
Through an analysis of three different periods in Brazilian history and a study of discourse and knowledge production in the field of education, the thesis aims to disclose the relationship between produced knowledge and the implementation of effective change in the Brazilian education system. Firstly, using the work of Gramsci, Foucault and Bauman, the thesis examines the concept of intellectuals in order to grasp the functions and roles played by intellectuals in different historical and social contexts. In addition, discourse analysis is used as a reference to understand the net of knowledge-power production and its relation with three loci or systems: academia, civil society and the state. These two elements constitute the theoretical support for undertaking the historical analysis in the thesis. Secondly, with specific reference to education, the thesis proceeds to a historical study of intellectuals in Brazil, showing how the colonial and neo-colonial structures based on the dominance of the European and US metropolis have left a deep mark on national consciousness. It argues that intellectuals were not only formed in Europe and the United States of America, but also that their knowledge production is undertaken within a paradigm constituted by exogenous models. Consequently, intellectuals of education, in particular, are not aware of the requirement for a suitable re-interpretation of theories in order to meet Brazilian social and educational needs. Thirdly, the thesis shows how educators are grounded in this circle of reproduction of exogenous models and how their subordination to them has increased, without ever managing to take into account Brazilian cultural reality. One example used, the subordination to models from the USA, shows how this has been increasing quickly since the 1960s, leading to almost the totality of national investment in post graduate studies being made in US universities. Finally, the thesis investigates three different historical periods in Brazil during the 20<SUP>th</SUP> century to disclose the visible and the invisible discourse of Brazilian educational thought and how the structures and mechanisms of power are organized in Brazilian society. These structures of power and knowledge have led to a dramatic situation in the Brazilian educational system which can, still, be ranked among the poorer countries of the world, in spite of having a relatively advanced economy. The thesis argues that the ideas produced by the educational intellectual establishment do not get into practice largely because they do not achieve answers to Brazilian needs or have a specifically Brazilian cultural identification.
32
Tanasoiu, Iuliana-Cosmina. "Intellectuals and politics : from Communism to post-Communism : the case of Romanian intellectuals." Thesis, University of the West of England, Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409445.
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Thalla, Satish. "Web Movements and Organic Intellectuals:." Doctoral thesis, Humboldt-Universität zu Berlin, 2019. http://dx.doi.org/10.18452/20546.
Full textAbstract:
Eine neue Art von sozialen Bewegungen führt nicht nur Individuen aus der breiten Masse in neue politische und soziale Themen ein und stärkt ihre politische Partizipation, sondern befähigt sie, zu lernen, sich auszutauschen und zu organisieren, um sich so dafür einzusetzen, dass die politischen und gesellschaftlichen Institutionen im Sinne ihrer Interessen arbeiten. Diese Hypothesen sollen dabei helfen, eine Antwort auf folgende Forschungsfrage zu
finden: Wie unterstützen digitale Technologien die Entwicklung von organischen intellektuellen? Um die oben genannten Hypothesen zu validieren, wurde ausgehend von den von Manuel Castells und Antonio Gramsci vorgestellten Konzepten eine qualitative Analyse der Ergebnisse semi-strukturierter Interviews aus vier verschiedenen Ländern auf vier Kontinenten durchgeführt.
Die Forschungsarbeit untersucht zentrale Charakteristika der digitalen Umgebung globaler Web-Bewegungen. Zum einen bezieht sich dies aufgängige Kritikpunkte an politischer Online-Partizipation wie "Digital Divide", "Clicktivism" und "Simplification", zum anderen auf die Verwässerung des Konzepts der Souveränität. Auf Grundlage der erhobenen Daten argumentiert die vorliegende Arbeit gegen diese Kritikpunkte und problematisiert das
Konzept der nationalen Souveränität. Die Forschungsarbeit stellt die Annahme infrage, dass globale Unterstützung für lokale Angelegenheiten auf Solidarität basiert, und führt eine Perspektive ein, die das Recht auf Beteiligung als Ausdruck einer Identifikation als globaler Staatsbürger versteht.<br>A new kind of social movements are not only introducing individuals from
within the masses to new political and social topics, and raising their interest
and activity in political education and participation, but also enabling their
ability to learn, discuss, deliberate, share, and organize themselves for making
the political institutions of the society to work for their interests. This
hypothesis was formulated in order to aid the process of finding an answer to
the research question: how are digital technologies helping in the development
process of organic intellectuals? Based on the concepts presented by Manuel
Castells and Antonio Gramsci, a qualitative analysis of the responses collected
in four countries across four different continents using semi-structured
interviews presented the evidence used to validate the above hypothesis.
The research also examines couple of main aspects of the online environment
in relation to a global web movement. One is relating to the major criticisms of
online political participation such as 'Digital Divide', 'Clicktivism', and
'Simplification', while the second is relating to the dilution of the concept of
'Sovereignty'. The gathered data allows this research to argue against the
criticisms, and problematize the concept of national sovereignty. This research
questions the general assumption that a global action in support of local issues
is based on solidarity, and presents a different perspective focused on the right
to demand action based on an identification of global citizenship.
34
Murray, Craig. "Intellectuals in the Australian Press." Thesis, Queensland University of Technology, 2005. https://eprints.qut.edu.au/16022/1/Craig_Murray_Thesis.pdf.
Full textAbstract:
The notion of the 'public intellectual' has been a recurring discussion topic within sociology and the humanities for decades. Yet it has been largely neglected within media and cultural studies. Accordingly, few scholars have discussed in much depth how public intellectuals operate within the media and what functions this media role may facilitate. Intellectuals in the Australian Press is an exploration into this generally overlooked area of scholarship. It aims to provide three levels of insight into the topic. Firstly, the study looks closely at the appearance and the function of public intellectuals in the Australian press. It outlines how public intellectuals contribute to the newspapers and how newspapers contribute to Australian public intellectual life. Secondly, the thesis outlines and examines in detail three types of public intellectual in Australia. Specifically, it examines the journalist, the academic and the think tank researcher as types of intellectual who write regularly for Australia's newspapers. Thirdly, Intellectuals in the Australian Press delivers detailed intellectual biographies of three of Australia's most prominent press intellectuals, each of whom exemplifies one of these three categories. These commentators are The Australian's Paul Kelly, The Age's Robert Manne, and the Sydney Morning Herald's Gerard Henderson.
35
Murray, Craig. "Intellectuals in the Australian Press." Queensland University of Technology, 2005. http://eprints.qut.edu.au/16022/.
Full textAbstract:
The notion of the 'public intellectual' has been a recurring discussion topic within sociology and the humanities for decades. Yet it has been largely neglected within media and cultural studies. Accordingly, few scholars have discussed in much depth how public intellectuals operate within the media and what functions this media role may facilitate. Intellectuals in the Australian Press is an exploration into this generally overlooked area of scholarship. It aims to provide three levels of insight into the topic. Firstly, the study looks closely at the appearance and the function of public intellectuals in the Australian press. It outlines how public intellectuals contribute to the newspapers and how newspapers contribute to Australian public intellectual life. Secondly, the thesis outlines and examines in detail three types of public intellectual in Australia. Specifically, it examines the journalist, the academic and the think tank researcher as types of intellectual who write regularly for Australia's newspapers. Thirdly, Intellectuals in the Australian Press delivers detailed intellectual biographies of three of Australia's most prominent press intellectuals, each of whom exemplifies one of these three categories. These commentators are The Australian's Paul Kelly, The Age's Robert Manne, and the Sydney Morning Herald's Gerard Henderson.
36
McElwee, Johanna. "The Nation Conceived : Learning, Education, and Nationhood in American Historical Novels of the 1820s." Doctoral thesis, Uppsala University, Department of English, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-6226.
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<p>This study explores the role of learning and education in American historical fiction written in the 1820s. The United States has been, and still is, commonly considered to be hostile to scholarly learning. In novels and short stories of the 1820s, however, learning and education are recurrent themes, and this dissertation shows that the attitudes to these issues are more ambivalent than hitherto acknowledged. The 1820s was a period characterized by a political struggle, expressed as a battle between intellectuals, represented by the sitting president, John Quincy Adams, a Harvard professor, and anti-intellectuals, headed by the war hero Andrew Jackson. The battle over the place of scholarly learning in the U.S. was played out not only on the political scene but also in historical fiction, where the themes of learning and education become vehicles for exploring national identity. In these texts, whose aim is often to establish an impressive national history, scholarly learning carries negative connotations as it is linked to the former colonizer Britain and also symbolizes social stratification. However, it also stands for civilization and progress, qualities felt to be necessary for the nation to come into its own. The conflicting views and anxieties surrounding the issues of learning and education tend to center on a recurrent character in these texts, the learned person. </p><p>After providing an overview of how the themes of learning and education are treated in historical narratives from the 1820s, this dissertation focuses on works of three writers: <i>Hobomok</i> (1824) and <i>The Rebels</i> (1825) by Lydia Maria Child, <i>The Prairie</i> (1827) by James Fenimore Cooper, and <i>Hope Leslie</i> (1827) by Catharine Maria Sedgwick.</p>
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Seto, Kwok-kin Louis, and 司徒國健. "Guangdong intellectuals in early Qing politics." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B4457003X.
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Parvin, Nelofar. "Public intellectuals and partisanship in Bangladesh." Thesis, University of Leeds, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434256.
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Wei, Chengsi. "Gong chan dang Zhongguo zhi shi fen zi de gong ju hua Shanghai zhi shi fen zi qun ti de she hui xue yan jiu : 1949-1978 /." online access from Digital dissertation consortium, 2001. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3025927.
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Robles, i. Massó Marta. "Apel·les Mestres (1854-1936). La dignitat de la tradició literària popular." Doctoral thesis, Universitat de Girona, 2019. http://hdl.handle.net/10803/670285.
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The doctoral thesis Apel·les Mestres (1854-1936). The Dignity of the Popular Literary Tradition aims to present a complete study of the literary work of Apel·les Mestres in order to raise awareness of the value that it has as a counterpoint, and often in opposition to the way that official Catalan literary historiography categorises the late nineteenth and early twentieth centuries into three cultural movements: Renaixença, modernisme and noucentisme.
In the last quarter of the 19th century, following in the footsteps of the poet and musician Josep Anselm Clave, Apel·les Mestres becomes the main bearer of the poetry in the modern Catalan way, known as el català que ara es parla and the main supporter of the contemporary social life approach. During the years of the turn of the century, Mestres becomes one of the few authors of the previous generation accepted by most representative sectors of Catalan Modernism, such as the magazine L’Avenç and the weekly magazine Joventut. He will also be one of the first known writers who will support the spelling reform promoted by L’Avenç, in the second stage of the magazine (1889-1893). Moreover, Apel·les Mestres publishes the most emblematic "book-art object" of the modernist movement, the poem Liliana; he is actively involved in various campaigns of so-called "Catalan Lyrical Theater". Between 1906 and 1923, Mestres stands as the main detractor of noucentisme, the politico-cultural movement led by the Catalan politician Enric Prat de la Riba. The progressive and rebellious social projection of Apel·les Mestres grew tremendously in that period, because, in opposition to the prevailing neutralism of official sectors, the poet took a radical Francophile position in relation to the Great War.
In short, this thesis seeks to highlight the key role that represents the life and literary works of Apel·les Mestres as a representative of the Catalan popular culture during his career that lasted over sixty years, demonstrate the artistic strength of its currency –the defense of the freedom of the artist– and give him the place he deserves in the history of Catalan literature<br>La tesi doctoral presentada sota el títol Apel·les Mestres (1854-1936). La dignitat de la tradició literària popular té la voluntat de presentar un estudi complet de l’obra literària d’Apel·les Mestres a fi de donar a conèixer el valor que aquesta tingué com a contrapunt, i sovint en contraposició, a la línia oficial dels tres moviments que vertebren la història de la literatura catalana de finals del segle XIX i inicis del segle XX. El darrer quart del segle XIX, Mestres, erigint-se en hereu de Josep Anselm Clavé, esdevé el principal abanderat de la versificació en l’anomenat català que ara es parla i el principal defensor de l’apropament temàtic del gènere poètic a la realitat social coetània. Durant els anys de tombant i inici del segle XX, Mestres esdevé un dels pocs autors de la generació anterior agombolat i acceptat com a company de causa pels sectors més representatius del modernisme, com foren els sorgits entorn de la revista L’Avenç i del setmanari Joventut. Altrament, publicarà un dels llibres-objecte d’art més emblemàtics del moviment, el poema Liliana, i participarà activament en les diferents campanyes del Teatre Líric Català. Entre 1906 i 1923, Mestres s’erigirà com el principal autor antinoucentista i es convertirà en una de les principals “bèsties negres” del moviment politicocultural dirigit per Enric Prat de la Riba. La projecció social progressista i contestatària del poeta Apel·les Mestres creixerà enormement en aquest període, ja que, en oposició a la neutralitat imperant en els sectors oficials, ell adoptarà un posicionament radicalment francòfil i antigermanòfil davant la débâcle de la Gran Guerra. En definitiva, aquesta tesi pretén donar a conèixer el paper cabdal que jugà l’obra literària d’Apel·les Mestres com a representativa dels sectors culturals populars i antiintel·lectualistes catalans durant els més de seixanta anys que durà la seva trajectòria artística, demostrar la solidesa de la seva divisa artística –la defensa de la llibertat estètica i ideològica de l’escriptor–, i, alhora, acabar d’atorgar-li el lloc que li correspon dins la història de la literatura catalana contemporània<br>Programa de Doctorat en Ciències Humanes, del Patrimoni i de la Cultura
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Côté, Daniel. "L'anti-intellectualisme selon les intellectuels québécois: Crise, Fragmentation, Recomposition." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/27762/27762.pdf.
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Côté, Daniel. "L'anti-intellectualisme selon les intellectuels québécois : crise, fragmentation, recomposition." Master's thesis, Université Laval, 2010. http://hdl.handle.net/20.500.11794/23685.
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Nguyen, An Tuan. "Luggage to America: Vietnamese Intellectual and Entrepreneurial Immigrants in the New Millennium." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1368535151.
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Wilcken, Patrick. "Anthropology, the intellectuals and the Gulf War." Cambridge : Prickly Pear, 1994. http://catalog.hathitrust.org/api/volumes/oclc/32394307.html.
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Cheng, Pui-wah, and 鄭佩華. "Intellectuals in late Yuan and early Ming." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1985. http://hub.hku.hk/bib/B31948492.
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Letak, Abigail. ""Accidental Intellectuals": LOST Fandom and Everyday Philosophy." Thesis, Boston College, 2012. http://hdl.handle.net/2345/2615.
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Thesis advisor: Juliet Schor<br>As cult, quality, and mainstream television have merged, a new breed of show has evolved; such shows raise complicated themes and incorporate deep meanings. Drawing from Abercrombie and Longhurst’s (1998) audience continuum, this study focuses on the more casual portion of fandom previously overlooked in fan studies. These “everyday fans” differ from their cultist and enthusiast counterparts by limiting television to a hobby, not engaging in creative production, and not seeking out fan networks. The interviews with sixteen everyday fans as well as four cultists/enthusiasts ground Lost fandom in previous fan traditions and also explore the experience of a previously overlooked segment of the audience. Using ABC's LOST, this study shows how mainstream, everyday fans often unconsciously think about practical and profound issues of everyday philosophy simply by following characters and storylines. In effect, viewers of the show become "accidental intellectuals." LOST raises issues of love, redemption, science versus faith and good versus evil. The interviews with everyday fans reflect that viewers were not only using critical thinking in puzzling out the show’s mysteries but also engaging in deep analysis, personal identification, and the pondering of profound moral dilemmas through the medium of the characters, often without realizing it<br>Thesis (BA) — Boston College, 2012<br>Submitted to: Boston College. College of Arts and Sciences<br>Discipline: Sociology Honors Program<br>Discipline: College Honors Program<br>Discipline: Sociology
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Smith, Thomas. "Intellectuals-turned-manual workers : historical/comparative study." Thesis, University of Manchester, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.725240.
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Helander, Birgit H. "Die "visio intellectualis" als Erkenntnisweg und -Ziel des Nicolaus Cusanus /." Uppsala : Almqvist och Wiksell, 1988. http://catalogue.bnf.fr/ark:/12148/cb35513729h.
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Dunlop, Joseph. "La Relève : Catholic intellectuals in Quebec, 1930-1950." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:87a80921-1aa8-4324-9afa-000b2572581b.
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This study traces the intellectual and political itinerary of the review La Relève, an influential cultural journal in 1930s and ‘40s Quebec, in order to explore broader trends within francophone Catholicism in the middle decades of the twentieth century. La Relève enjoyed a unique role as a propagator of French Catholic thought in Quebec due to its close ties with the prominent French Catholic philosopher Jacques Maritain. In the early ‘30s, members of the Relève group espoused a militant Catholicism with conservative-minded nationalist sympathies. The group’s encounter with Maritain in October 1934, however, moved La Relève towards a more communitarian Catholicism which was open to social and religious pluralism. During the later ‘30s, the Relèvistes would display a new interest in democratic forms of politics, reflecting the larger ‘democratic turn’ evident amongst many francophone Catholic intellectuals. In examining this shift, this study argues that the progressive Catholicism embraced by La Relève remained strongly rooted in longstanding Catholic social teachings and mentalities, thereby shedding light upon the political trajectory of the larger French Catholic Revival during this period. The emergence of a ‘Left’ Catholicism in France and Quebec was the result of a gradual and often contradictory process in which new attempts to engage with pluralism, democracy and human rights were heavily influenced by the traditionally anti-liberal and anti-individualistic perspectives of Catholic social and political thought. This study also examines the social and cultural environment of Catholic intellectual engagement in Quebec during this period, focusing upon the role played by friendship in defining the experiences of the Relève circle during the 1930s and ‘40s. Initially the product of a close-knit and often cliquish group of former schoolmates, La Relève provided a forum for masculine solidarity and shared intellectual and religious pursuits. The Relèvistes' conception of friendship expanded over the course of the decade, reflecting their exposure to the ideas of the French Catholic intelligentsia, for whom the idea of friendship signalled a wider community bound together by common religious, social and political goals. During the war years, the Relève group came to play a new role within the larger francophone Catholic intellectual community, founding a publishing company which printed numerous anti-fascist Catholic authors. In the postwar period, however, contact with the European intellectual milieu diminished, as the review closed in 1948 and the Relèvistes embraced new trends in Catholic thought which ultimately distanced them from Maritain. However, intellectual engagement with French Catholic thought would continue on in Quebec through the review Cité libre, which would play an important role in shaping politics and society in Quebec and Canada during the later twentieth century.
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Huang, Sin-Wei (Samuel). "Making disciples establishing evangelistic principles for Taiwanese intellectuals /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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