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Journal articles on the topic 'Political thinker'

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Author: Grafiati

Published: 18 May 2024

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1

Jameson, Fredric. "LENIN AS POLITICAL THINKER." Research Yearbook. Institute of Philosophy and Law. Ural Branch of the Russian Academy of Sciences 15, no. 2 (June 30, 2015): 71–85. http://dx.doi.org/10.17506/ryipl.2016.15.2.7185.

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2

Kernan, Alvin, John Alvis, and Thomas G. West. "Shakespeare as Political Thinker." Yearbook of English Studies 15 (1985): 279. http://dx.doi.org/10.2307/3508578.

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3

Nussbaum, Martha. "Is Nietzsche a political thinker?" International Journal of Philosophical Studies 5, no. 1 (March 1997): 1–13. http://dx.doi.org/10.1080/09672559708570842.

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4

HOFFMANN, STANLEY. "Judith Shklar as Political Thinker." Political Theory 21, no. 2 (May 1993): 172–80. http://dx.doi.org/10.1177/0090591793021002002.

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5

Kennedy, Simon P. "Abraham Kuyper: Calvinist Anti-Revolutionary Politician and Political Thinker." Australian Journal of Politics & History 61, no. 2 (June 2015): 169–83. http://dx.doi.org/10.1111/ajph.12099.

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6

Shamis, Asaf J. "Nation versus State: A Comparative Inquiry into A. D. Gordon’s and Hannah Arendt’s Social and Political Thought and Their Views of the Jewish State." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 3 (2023): 60–80. http://dx.doi.org/10.1353/sho.2023.a918855.

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Abstract: The paper offers a first comparison and critical review of the social and political theories of German-Jewish political thinker Hannah Arendt and Russian-born Zionist thinker Aaron David (A. D.) Gordon. Bringing these two thinkers into conversation sheds light on their distinctive human ontologies and competing theories of labor that led them, in turn, to critically assess modern politics. Subsequently, the analysis identifies the two thinkers’ opposing conceptual trajectories as underpinning their competing perspectives on the Jewish state. Whereas Arendt’s commitment to upholding neutral political spaces led her to call for safeguarding the state from the Jewish nation, Gordon’s view of nations as corporeal-organic entities led him to advocate securing the Jewish nation from statist institutions. In broader terms, the analysis seeks to add to the burgeoning literature in recent years that revisits the theoretical and ideological parameters conventionally understood as underlying the historical debate about the Jewish state. The analysis shows that whereas Gordon, as a Zionist thinker, set forth an antistatist doctrine, the non-Zionist Arendt assigned a key role to the state in securing Jewish national self-determination.

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7

Syarifudin, Efi. "PARADIGMA TRADISIONALIS DALAM PEMIKIRAN POLITIK ISLAM MODERN." ALQALAM 23, no. 3 (December 29, 2006): 407. http://dx.doi.org/10.32678/alqalam.v23i3.1505.

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As a traditionalist political thinker in modern era, Rasyid Ridha (1865-1935) had shown a relation between caliphate system and modern Islamic state system. He tried to formulate ''tradition" to answer political problem in modern era. Until the value of civil authority and humanized law included/formulated in Islamic state model which draft by him. He believed that the caliphate system could unify Islamic society in one leadership.An idea drafted by Ridha about ahl hal wal aqd institution and caliphate was more thrive than the thinkers before (classical thinkers), especially on competency, characteristic and the duties of caliphate and ahl hal wal aqd. A number of Ridho's idea had repeated classical thinker's thought, but Ridha able to modify it with the social reality. Ridha had made effort to set his ideas with writing activities and political movement to maintain caliphate tradition in Islamic state.

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8

Voropaev, Vladimir A. "Nikolai Gogol as a political thinker." Two centuries of the Russian classics 2, no. 4 (2020): 74–85. http://dx.doi.org/10.22455/2686-7494-2020-2-4-74-85.

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Nikolai Gogol’s political thought was conservative. All questions of life — everyday, social, state, literary — had a religious and moral meaning for him. Recognising and accepting the existing order of things, he strove to change society through the transformation of human. The historical and political views of Nikolai Gogol are close to the views of Nikolay Karamzin and the Slavophiles. At the same time, he remained unsurpassed in the religious perception of the West. According to Vasiliy Zen’kovsky, no one else had such a deep direct feeling of the religious untruth of that time. In his interpretation of Russia as a theocratic state, Nikolai Gogol was at odds with Nikolay Karamzin and Alexander Pushkin, but the former was in solidarity with the latters in the sympathies for the nobility as an educated class. Nikolai Gogol came close to the main themes of Russian religious philosophy. He became the first representative of the deep and tragic religious and moral aspiration that had permeated Russian literature in the subsequent decades. The ideal of the churching of Russian life put forward by him is still profoundly significant for Russia to this day. Creators such as Nikolai Gogol, in their meaning in history, in words are similar to the Holy Hierarchs in Orthodoxy.

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9

Gilbert, Lesley. "Hooft as Historian and Political Thinker." Dutch Crossing 17, no. 49 (June 1993): 130–45. http://dx.doi.org/10.1080/03096564.1993.11784006.

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10

Fortin, Ernest L. "Thomas Aquinas as a Political Thinker." Perspectives on Political Science 26, no. 2 (January 1997): 92–96. http://dx.doi.org/10.1080/10457099709600667.

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11

Cau, Maurizio. "Alcide De Gasperi: a political thinker or a thinking politician?" Modern Italy 14, no. 4 (November 2009): 431–44. http://dx.doi.org/10.1080/13532940903237516.

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Historiography has mainly focused on the pragmatic and realist character of Alcide De Gasperi's politics, whilst substantially overlooking the purely intellectual dimension of his lengthy political experience. The publication of a critical edition of his writings allows us to enrich the traditional image that has been developed of this Italian politician, whose interventions in public life were also expressed by way of significant cultural reflections. In this respect his writings from the 1930s, written during his so-called ‘internal exile’ inside the Vatican, are particularly significant. These pages bear witness to De Gasperi's close attachment to the political culture of European Catholicism. His passionate defence of Catholic constitutionalism and Catholic-Liberal goals, the revival of the political traditions of the Zentrum and the development of the Church's social doctrine in a corporativist direction testify to De Gasperi's often underestimated analytical capacity and intellectual breadth.

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12

Kochan, Lionel. "Leo Strauss: Political Philosopher and Jewish Thinker." Journal of Jewish Studies 46, no. 1-2 (July 1, 1995): 341–42. http://dx.doi.org/10.18647/1842/jjs-1995.

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13

Kerckhove, Lee. "An Introduction to Nietzsche as Political Thinker." International Studies in Philosophy 31, no. 3 (1999): 143–44. http://dx.doi.org/10.5840/intstudphil199931359.

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14

James Martel. "Taking Benjamin Seriously as a Political Thinker." Philosophy & Rhetoric 44, no. 4 (2011): 297. http://dx.doi.org/10.5325/philrhet.44.4.0297.

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15

Guerra, Marc D. "Pope Benedict XVI as Theologico-Political Thinker." Perspectives on Political Science 41, no. 1 (January 2012): 1–2. http://dx.doi.org/10.1080/10457097.2012.652492.

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16

Owen, David. "Agonal thought: Reading Nietzsche as political thinker." Angelaki 1, no. 3 (January 1996): 119–28. http://dx.doi.org/10.1080/09697259608571901.

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17

Matuštík, Martin J. "Kierkegaard as socio-political thinker and activist." Man and World 27, no. 2 (April 1994): 211–24. http://dx.doi.org/10.1007/bf01278964.

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18

Pechová, Martina. "Max Weber - Thinker and Politician." Czech Sociological Review 37, no. 4 (August 1, 2001): 463–72. http://dx.doi.org/10.13060/00380288.2001.37.4.05.

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19

Panayotopoulos, Nikos. "The Thinker of the `Primitive Thought' of the Thinkers of `Primitive Thought'." European Journal of Social Theory 2, no. 3 (August 1999): 327–33. http://dx.doi.org/10.1177/13684319922224554.

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20

Patton, Paul. "Recent Work on Nietzsche’s Social and Political Philosophy." Nietzsche-Studien 50, no. 1 (September 8, 2021): 382–95. http://dx.doi.org/10.1515/nietzstu-2021-500122.

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Abstract Against a widely supported view that Nietzsche was not a political thinker, there have been a number of edited collections and monographs devoted either to Nietzsche’s politics or, what is not quite the same thing, relationships between his thought and contemporary political philosophy. What is striking about this secondary literature is the degree of divergence among the positions taken. The books discussed in the present review provide further illustration of this diversity. This applies not only to the question whether he was or was not a political thinker, but also to the further question what kind of political thinker.

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21

Patton, Paul. "Recent Work on Nietzsche’s Social and Political Philosophy." Nietzsche-Studien 50, no. 1 (August 18, 2021): 382–95. http://dx.doi.org/10.1515/nietzstu-2021-0020.

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Abstract Against a widely supported view that Nietzsche was not a political thinker, there have been a number of edited collections and monographs devoted either to Nietzsche’s politics or, what is not quite the same thing, relationships between his thought and contemporary political philosophy. What is striking about this secondary literature is the degree of divergence among the positions taken. The books discussed in the present review provide further illustration of this diversity. This applies not only to the question whether he was or was not a political thinker, but also to the further question what kind of political thinker.

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22

Vasiliev, A. A., and Z. R. Talibullina. "ONE COUNTRY — ONE NATION: THE POLITICAL AND LEGAL VIEWS OF CHARLES MORRAS." Russian-Asian Legal Journal, no. 4 (February 3, 2020): 48–53. http://dx.doi.org/10.14258/ralj(2019)4.9.

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The article is devoted to the Creator of “integral nationalism”, the French thinker Charles Morras. Thearticle considers structural elements, scattered in the writings of the thinker, and combined them intoa whole belief system, from which the conclusion is made about the political and legal thinker with theinherent conservatism and traditionalism

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23

Tojidinov, F. Q. o. "The Formation of the Political Thought of Nizam Al-Mulk." Islam in the modern world 16, no. 2 (July 25, 2020): 123–36. http://dx.doi.org/10.22311/2074-1529-2020-16-2-123-136.

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The article examines the political views of the famous Persian thinker and political figure Nizam al- Mulk, expressed in his main work, the treatise “Siyasatnama”. The paper deals with the brief description of the historical situation in which the thinker’s life took place; after that the author characterizes the structure and logic of the treatise. It is argued that politics for Nizam al- Mulk is inextricably linked to practice, not reduced to a set of certain theoretical provisions. Based on personal experience and proofing his ideas by concrete examples, the thinker sketched main traits of the ideal ruler and gave recommendations that the latter should follow in order to strengthen the power of state and to maintain it. At the same time Nizam al- Mulk sought to recreate the traditional Iranian political structure throughout the Empire. In particular, a competent approach to government issues implies a good awareness of the ruler, attention to economic problems and issues of religious education and upbringing. The thinker paid great attention to all three aspects in his work. This paper also concentrates on the question, how these ideas were implemented by Nizam al- Mulk, in his attempts to create an information service (diwan-i barid) to reorganize the financial system of the Seljuk Empire. Moreover, the article discusses why some of ideas of Nizam al- Mulk (mainly related to economic development) were not implemented or led to negative consequences while have been implemented.

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24

Ousmanova, A. "ALEXANDRA KOLLONTAI AND THE POLITICAL MEANING OF LOVE." Bulletin of Kazakh National Women's Teacher Training University, no. 2 (June 30, 2022): 16–24. http://dx.doi.org/10.52512/2306-5079-2022-90-2-16-24.

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In the given article I analyze the contribution of the prominent socialist feminist thinker and politician Alexandra Kollontai to the development of conceptual vision of a just society, that would be based on the equality of the sexes, and to the formation of contemporary views onto the problem of the of the political, intellectual and emotional autonomy of women . In my view, the rethinking of Kollontai's views in regards to the issues of love, sexuality and the role of emotional life under socialism and capitalism may be helpful for better understanding of the complex relationship between gender and class identities, collisions of public and private lives, and the emancipation of women (politically, economically, emotionally and symbolically). I also argue that Kollontai's legacy is relevant for the contemporary scholarship on political , gender-specific aspects of emotional life as well as the affective dimension of the politics.My analysis is based on three types of sources: theoretical works and literary texts by Alexandra Kollontai, in which she developed her views on love relationships and women's autonomy; selected works of other Marxist and feminist thinkers of the early XX century (V.I. Lenin, I. Armand) that dealt with the questions of free love and sexual mores; the works by contemporary gender scholars and feminist thinkers, that engage with the texts of Kollontai and debates on love and sexuality in the Soviet 1920s.

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25

Picart, Kim. "An Introduction to Nietzsche as a Political Thinker." New Nietzsche Studies 3, no. 3 (1999): 122–25. http://dx.doi.org/10.5840/newnietzsche199933/423.

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26

Walsh, Mary. "Simone de Beauvoir: Political Thinker and Philosophical Writer." Australian Journal of Political Science 43, no. 2 (June 2008): 347–54. http://dx.doi.org/10.1080/10361140802047171.

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27

Sigurdson, Richard F. "Jacob Burckhardt: The Cultural Historian as Political Thinker." Review of Politics 52, no. 3 (1990): 417–40. http://dx.doi.org/10.1017/s0034670500016983.

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This article argues, contrary to the analyses of many scholars, that the political thought of the nineteenth-century Swiss cultural historian Jacob Burckhardt is neither frivolous nor irrelevant. More specifically, this essay combines biographical information about Burckhardt with an analysis of his major writings in order to challenge the notion that Burckhardt was simply a cultural historian and not a serious political thinker. The central teaching of Burckhardt's life is that the intellectual in mass society can best serve the community, not by direct political participation, but by working for the intellectual, aesthetic, and moral cultivation of the individual. The central teachings of his political writings are that “great men” often rule but unjustly, that successful leaders approach politics as a “work of art” and master the devices necessary to shape their subjects, that culture should not be subordinated to the state, and finally that individualism, class conflict, mass democracy, and the erosion of culture are both unfortunate and inevitable aspects of modernity.

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28

Levin, Yuval. "Peter Lawler, Public Thinker." Perspectives on Political Science 51, no. 3 (July 3, 2022): 149–54. http://dx.doi.org/10.1080/10457097.2022.2085982.

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29

Shandro, Alan. "Karl Marx as a Conservative Thinker." Historical Materialism 6, no. 1 (2000): 3–26. http://dx.doi.org/10.1163/156920600100414542.

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AbstractAccording to a long-standing conservative critique, the proponents of fundamental or revolutionary social change necessarily fail by sacrificing the organic complexity of society and the individual upon a procrustean bed of dogmatic and rigid universal principles. I will argue that Marx's concept of proletarian self-emancipation is not only compatible with this conservative critique but is appropriately understood as a variant of it. The self-emancipation of the working class is the core of Marx's critique of the Utopian socialists, for whom socialism is the instantiation of universal ideals rather than the product of class struggle. This critique should be construed, not as a theoretical promissory note for the realisation of these ideals through the agency of the workers, but as a criticism of the very project of founding political ethics on the basis of universal ideals. Marx's political thought bears a structural similarity to conservative thought in that each seeks to ground its political programme upon the study of society as it actually exists, rather than upon a vision of human nature considered apart from society. If Marx's critique of Utopian socialism holds water, the intellectual roots of Stalinist authoritarianism may be traced, not to the failure of Marx fully to outline the ideal communist society, but to the assimilation of elements of his thought to the Utopian style and tradition of political thought. There should be no surprise, therefore, when attempts to transcend Stalinism by basing radical politics upon sanitised versions of a socialist Utopia or socialist renditions of such universal liberal principles as human rights prove counter-productive.

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30

Wall, Anthony. "A Broken Thinker." South Atlantic Quarterly 97, no. 3-4 (July 1, 1998): 669–98. http://dx.doi.org/10.1215/00382876-97-3/4-669.

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31

Moshchelkov, E., and A. Sytin. "Nikita Nikolayevich Moiseev as a Philosopher and Political Thinker." Voprosy filosofii, no. 6 (June 2019): 5–16. http://dx.doi.org/10.31857/s004287440005350-0.

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32

Hrytsak, Yaroslav. "Ivan L. Rudnytsky: Historian, Public Figure, and Political Thinker." Ab Imperio 2020, no. 1 (2020): 301–22. http://dx.doi.org/10.1353/imp.2020.0009.

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33

Meilaender, Peter C. "Freedom and its Boundaries: Johann Nestroy as Political Thinker." German Studies Review 40, no. 2 (2017): 249–66. http://dx.doi.org/10.1353/gsr.2017.0045.

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34

DiPiero, Dan. "Martín Plot (ed.): Claude Lefort: Thinker of the political." Continental Philosophy Review 46, no. 4 (December 2013): 603–7. http://dx.doi.org/10.1007/s11007-013-9275-8.

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35

Yoder, John H. "Surrender: A Moral Imperative." Review of Politics 48, no. 4 (1986): 576–95. http://dx.doi.org/10.1017/s0034670500039681.

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The integrity with which a thinker, a political decision-maker, or a society can claim to hold to the just war tradition depends upon the readiness to draw and to implement the consistent negative conclusion, when the honest application of the classical “just war” criteria renders a negative reading on the justifiability of a given (or contemplated) military enterprise. The most qualified just war thinkers stated this conclusion firmly in the 1950's, but others have not pursued the theme with equal consistency.

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36

Coşar, Simten. "Women in Turkish Political Thought: Between Tradition and Modernity." Feminist Review 86, no. 1 (July 2007): 113–31. http://dx.doi.org/10.1057/palgrave.fr.9400337.

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This article aims at revealing the patriarchal pattern that has dominated Turkish political thought in the 20th century. I analyse the construction of woman's identity in the writings of three prominent thinkers of the early-republican era (1923–1945); namely, Ahmet Aǧaoǧlu, Peyami Safa and Zekeriya Sertel. The thinkers are deliberately chosen since each represents challenging political dispositions vis-à-vis the others. Ahmet Aǧaoǧlu is a liberal-nationalist, Peyami Safa is a well-known conservative thinker and Zekeriya Sertel is a leftist. However, despite the differences between and/or opposing foundations of their approaches all the three thinkers agree that there is a universally valid woman nature, attested by women's reproductive function, and approach the ‘woman issue’ on the basis of this assumption. The thinkers also argue that participation of women in public sphere inevitably results in their masculinization. Moreover, they distinguish between femininity and womanhood and offer their ideal models of womanhood. Although one can trace differences among the models, all converge on the concept of ‘nation's motherhood’ as the most significant feature of ideal womanhood. The main argument of the article is that women's subordination in the Turkish context is reinforced by the wide acceptance of these assumptions, and is further reproduced by the exclusion of the construction of gender typologies in the studies on Turkish political thought for a considerably long time.

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37

Wright, Joanne H. "Political Writings." Canadian Journal of Political Science 39, no. 3 (September 2006): 722–24. http://dx.doi.org/10.1017/s0008423906389974.

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Political Writings, Margaret Cavendish (Susan James, ed.), New York: Cambridge University Press, 2003, pp. xxxix, 298.The publication of Margaret Cavendish's Political Writings is part of a recent effort to make Cavendish's seventeenth-century works more accessible to students and scholars alike. Political Writings is a particularly significant addition to this effort in that it contains two of Cavendish's most explicitly political texts, A Description of a New World called the Blazing World (1666), Cavendish's best-known endeavour in utopian fiction, along with the first modern edition of Orations of Divers Sorts (1662). Combined with a concise introduction by the volume's editor, philosopher Susan James, who expertly navigates Cavendish's many influences and references—ancient and modern—the book effectively puts Cavendish on the map as a political thinker. Although the most published Englishwoman of her period, and now the subject of a veritable growth industry in the fields of early modern literary and gender history, Margaret Cavendish has received virtually no attention in the field of political thought. With her inclusion in the Cambridge Texts in the History of Political Thought series, there is hope that Cavendish will now be treated and analyzed, not just as the prolific writer of drama, poetry and natural philosophy that she was, but as an incisive thinker who engaged with, and published on, the most vital political questions facing Civil War and Restoration England.

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38

Domogatskii, G. V., V. G. Kadyshevskii, A. A. Komar, and V. A. Matveev. "A scientist and thinker." Herald of the Russian Academy of Sciences 78, no. 2 (April 2008): 179–85. http://dx.doi.org/10.1134/s1019331608020093.

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39

Karlsson, Rasmus, and Kalle Eriksson. "Using short-form student videos to widen the canon of political thought." Learning and Teaching 15, no. 1 (March 1, 2022): 92–100. http://dx.doi.org/10.3167/latiss.2022.150106.

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A perennial problem for teachers of political thought is to decide what thinkers to include in the required course readings. In many cases, teachers have come to rely on an established Western canon as they seek to build a shared disciplinary identity, impart key theoretical insights and provide common points of reference. Increasingly, however, calls have been made to include more non-Western, female and otherwise marginalised voices. In response, this article presents and evaluates an interactive group video assignment by which the students are asked to identify one, hitherto excluded, political thinker and formulate arguments for his or her inclusion in the course readings. As a collaborative exercise, higher-level comprehension, analysis and synthesis are encouraged while the shared ‘canon’ of political thought is widened.

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40

Putra, Rido. "FILSAFAT POLITIK ALI ABDUL RAZIQ." Refleksi: Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (June 5, 2020): 63. http://dx.doi.org/10.14421/ref.2019.1901-04.

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Ali Abdul Raziq is a controversial Islamic thinker, especially when he put forward the concept of a secular state. Ali Abdul Raziq’s secularism which emphasizes the totality of his teachings is a political thought that deserves further study to find out the strengths and weaknesses of the arguments put forward by these Islamic political thinkers. According to Ali Abdul Raziq, the reality of Islamic history does not provide the necessity for a form of political organization called the khilafah and its leader to be called the caliph. The ideal state according to Ali Abdul Raziq is a country based on universal humanism that fights for its people, democracy and social justice, namely a secular state for Muslims and non-Muslims who live in the country.

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41

Putra, Rido. "FILSAFAT POLITIK ALI ABDUL RAZIQ." Refleksi Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (June 5, 2020): 63–76. http://dx.doi.org/10.14421/ref.v19i1.2240.

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Ali Abdul Raziq is a controversial Islamic thinker, especially when he put forward the concept of a secular state. Ali Abdul Raziq’s secularism which emphasizes the totality of his teachings is a political thought that deserves further study to find out the strengths and weaknesses of the arguments put forward by these Islamic political thinkers. According to Ali Abdul Raziq, the reality of Islamic history does not provide the necessity for a form of political organization called the khilafah and its leader to be called the caliph. The ideal state according to Ali Abdul Raziq is a country based on universal humanism that fights for its people, democracy and social justice, namely a secular state for Muslims and non-Muslims who live in the country.

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42

Šljivančanin, Z. "ECEPTION OF F.M. DOSTOYEVSKY AS A POLITICAL THINKER IN GREECE." Kathedra of Byzantine and Modern Greek Studies 3, no. 1-2 (September 20, 2019): 159–67. http://dx.doi.org/10.29003/m698.2658-7157.2018_3_1-2/159-167.

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43

Herzog, Annabel. "Marginal Thinking or Communication: Hannah Arendt's Model of Political Thinker." European Legacy 6, no. 5 (October 2001): 577–94. http://dx.doi.org/10.1080/10848770120083678.

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44

S, Venugopal. "Social Thinker Iyothee Thass Pandithar." International Research Journal of Tamil 4, S-5 (July 13, 2022): 104–8. http://dx.doi.org/10.34256/irjt22s515.

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Iyothee Thass Was South India’s first anti-caste militant, social worker, Tamil scholar and psychiatrist. He was one of the pioneers in the formation of Dravidian movement. He was active in the fields of politics, religion and literature for the betterment of the oppressed people. He advised Buddhism that the original religion of the Pariyars was Buddhism and therefore they should convert to Buddhism. Apart from Tamil, he is proficient is Sanskrit, Pali and English. Iyothee Thass, who throughout his life worked for the interests of the oppressed, was one of the foremost proponents of the Dravidian and ‘Tamil’ identities. He coined the term ‘Dravidian’ as a political term that was only used by those who were engaged in research on the Dravidian language family. Iyothee Thass is an astonishing researcher. It is time to strictly follow the practice of untouchability of caste on Dalit people. He was a pioneer for Periyar at the Tamil Nadu level and Ambedkar at the Indian level for policies such as rational reservation, social change, caste eradication and anti-Hinduism in higher caste iyothe Thass Pandit was the first create such a social change

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45

Dinar Rafailovich, Zaynutdinov. "Shigabutdin Marjani: Thinker, Historian, Jurist." Islamovedenie 14, no. 2 (June 29, 2023): 44–55. http://dx.doi.org/10.21779/2077-8155-2023-14-2-44-55.

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The author considers the views of Shigabutdin Marjani and his research on a number of issues of state and legal nature. Vafiyat al-Aslaf, Mustafad al-Akhbar, al-Hikma al-Baliga are the most significant works by Sh. Marjani devoted to various problems of Islamic law. The research into Marjani’s contribution to Islamic jurisprudence is one of the topical issues of religious studies since it allows to consolidate the knowledge about the formation and development of Turkic-Tatar law. Marjani, in fact, identified three independent directions in the Turkic-Tatar jurisprudence – the history of political and legal teachings of the East, the history of the national statehood of the Tatars and the problems of the theory of Islamic law and the state. Thus, the scholar determined the development of the Tatar state-legal thought for many decades to come. The article attempts to study each of these areas separately. The study is based on logical-legal, comparative-legal and historical-legal research methods. The paper emphasizes the need for a high-quality translation of all works by Sh. Marjani into the Tatar and Russian languages, as well as uniting them into a single collection of works.

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Rabea, Hade. "The Role of Political Thought in the Japanese Renaissance: A Study in the Ideas of Shiga Shigitaka (1863-1927)." Dirasat: Human and Social Sciences 50, no. 1 (January 30, 2023): 538–50. http://dx.doi.org/10.35516/hum.v50i1.4440.

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Objectives: The study aims to shed light on Japanese political thought by getting acquainted with the views of one of the most important Japanese thinkers who had a great role in presenting the visions and ideas that contributed to enhancing the factors of development and the causes of the Japanese rise in the late nineteenth century and early twentieth century, namely, the Japanese thinker Shiga Shigitaka (1863-1927), who was considered one of the most important intellectuals of the Meiji and Taisho era. The study relied on the descriptive analysis method according to the previous method of the study. Results: The importance of Shiga Shigitaka's ideas came from the accuracy of his analysis and his knowledge of the problems that have come to face Japanese society with the beginnings of its modernization experience while providing appropriate solutions to these problems. Conclusions: The thinker Shiga Shigitaka made great contributions to the modern Japanese renaissance, at the moment when Japan was exposed to external challenges that threatened its existence and survival as a nation after concluding unequal agreements with external powers that began knocking on the doors of Japan at this time, which later led to a revolution Meiji, and its initiation in the process of modernizing the country.

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Engelking, Wojciech. "Czas biednych diabłów. Carla Schmitta krytyka współczesnej mu epoki w drugim dziesięcioleciu XX wieku oraz jego narodziny jako myśliciela politycznego." Civitas. Studia z Filozofii Polityki 26 (September 29, 2020): 211–34. http://dx.doi.org/10.35757/civ.2020.26.08.

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The author examines the critique of the epoch, which German philosopher of law and political theoretician Carl Schmitt worked out in the 1920s. Since this topic is present in most of Schmitt’s works from that period, author chose to discuss three, in which this subject isn’t considered on the margins, but on the foreground: a text concerning the poem by Theodor Däubler Nordlicht, Political Romanticism and Age of Neutralizations and Depoliticizations. While the latter is well known in Poland, the first two – a little worse, as well as the whole reflection and biography of Carl Schmitt in that period. The consistency with which Schmitt engaged in the criticism of the times in which he lived, allows us to show how he was born as a political thinker: main ideas of his political theology have their source in the criticism of the era. In addition, the author presents criticism created by Schmitt on the background of that one developed by other thinkers, to point out the differences between this two approaches to the same epoch. The aim of the study is, first, to bring Polish reader closer to the not-so-well-studied period of Schmitt’s reflection and biography (by reaching beyond the above-mentioned works also to the journal of Carl Schmitt, as well as his youthful literary work Schattenrisse, written together with Fritz Eisler), secondly: to present Schmitt as an original thinker of his era.

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BELL, DUNCAN. "Pragmatism and Prophecy: H. G. Wells and the Metaphysics of Socialism." American Political Science Review 112, no. 2 (December 20, 2017): 409–22. http://dx.doi.org/10.1017/s0003055417000508.

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Read throughout the world, H. G. Wells was one of the most famous political thinkers of the early twentieth century. During the first half of the 1900s, he elaborated a bold and idiosyncratic cosmopolitan socialist vision. In this article, I offer a new reading of Wells's political thought. I argue that he developed a distinctivepragmatistphilosophical orientation, which he synthesized with his commitments to Darwinian evolutionary theory. His pragmatism had four main components: a nominalist metaphysics; a verificationist theory of truth; a Jamesian “will to believe”; and a conception of philosophy as an intellectual exercise dedicated to improving practice. His political thought was shaped by this philosophical orientation. Wells, I contend, was the most high-profile pragmatist political thinker of the opening decades of the twentieth century. Acknowledging this necessitates a re-evaluation of both Wells and the history of pragmatism.

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Martynova, Olga A. "Historical-philosophical views of V. I. Zasulich (On the example of the work “Jean-Jacques Rousseau. The experience of characteristics of his social ideas”)." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 21, no. 4 (December 16, 2021): 394–98. http://dx.doi.org/10.18500/1819-7671-2021-21-4-394-398.

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The article is devoted to the work of the Russian revolutionary, writer and Marxist theorist V. I. Zasulich. The subject of consideration is the historical and philosophical views of the thinker, which are analyzed on the basis of her study devoted to the work of J.-J. Rousseau – “Jean-Jacques Rousseau. The experience of characteristics of his social ideas”, which previously remained almost without the attention of researchers. The purpose of the work is to analyze the basic principles of the approach of V. I. Zasulich to the study of philosophical thought: the desire to recreate the historical situation and the mental situation, the focus on the selection of socio-political and ideological determinants of the views of a particular thinker, the selection of unique and innovative thoughts compared to contemporaries and predecessors, the influence of the thinker on contemporaries and descendants. The research methodology is the system analysis, and reconstruction of the works by V. I. Zasulich on the problems of research. The work of V. I. Zasulich is a full-fledged scientific research: it analyzes the works of the thinker, refers to other researchers of his work. It identifies the determinants of the direction of his works, the thinker’s innovation and contribution to philosophy, as well as his influence on the further development of spiritual life, that is, adheres to the Marxist methodology of historical and philosophical research (and largely forms this methodology for Russian scientists).

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Long, Elly. "Cosmopolitan Localism: Augustine on Place and Contingency." History of Political Thought 44, no. 3 (August 31, 2023): 484–502. http://dx.doi.org/10.53765/20512988.44.3.484.

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Augustine is not included among the many ancient thinkers that Martha Nussbaum draws upon for her cosmopolitan project. This is surprising both because Augustine is often read as a cosmopolitan and because Nussbaum engages with and critiques him on other related matters, particularly the purported 'otherworldliness' of this thought. This article remedies this lack, putting Augustine into conversation with Nussbaum's cosmopolitanism. By investigating Augustine's view of contingency generally and the contingency of place specifically, I show that Augustine's thought supports both universal ethical concern of the sort Nussbaum praises and particular attachments to place which Nussbaum has been criticized for lacking. In addition, Augustine's view of contingency avoids the ironism of Richard Rorty's patriotism, which Nussbaum also criticizes. Augustine sees more clearly than both Nussbaum and Rorty how particular and universal commitments need not be competitive. Therefore, Augustine is not quite the cosmopolitan thinker that he is often recognized to be, but neither is he the severely otherworldly thinker that Nussbaum reads him as.

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