Journal articles on the topic 'Western intellectual history'
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Senturk, Recep. "Intellectual Dependency: Late Ottoman Intellectuals between Fiqh and Social Science." Die Welt des Islams 47, no. 3 (2007): 283–318. http://dx.doi.org/10.1163/157006007783237482.
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AbstractModernization led to the intellectual dependency of the Muslim world on the West for social theories. Human action ('amal) is the subject matter of both Islamic fiqh and Western social science (i.e. of all those sciences which attempt to apply empirical methods drawn from the natural sciences to the sphere of human society, including education and law). Though different in many aspects, both have a claim on widely overlapping intellectual territories. Social science in its different forms conquered the space traditionally occupied by fiqh, and its professional representatives (such as academicians, jurists, educationists, and writers) replaced the fuqahā'. This article thus points to a dialectic tension between fiqh and Western social science which shaped Muslim intellectual history since the 19th century. This article unearths this latent tension by using the example of late Ottoman intellectuals as Ziya Gökalp, Said Halim Pasha and İzmirli İsmail Hakkı. In the Ottoman case it brought about a new cleavage in the Muslim intellectual community between advocates of social science and advocates of fiqh. Yet many intellectuals and even some fuqahā' attempted a synthesis between both fields. After the collapse of the Ottoman Empire, the modern Turkish Republic adopted the policy of wholesale westernization, an element of which was the adoption of Western social science to replace fiqh in explaining and ordering human action. This intervention in the intellectual life increased the dependence of modern Turkish intellectuals on the state; which is another aspect of their intellectual dependency explored in this article.
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Kreager, Philip. "Population and Resources in Western Intellectual Traditions." Population Studies 44, no. 3 (January 1990): 525–26. http://dx.doi.org/10.1080/0032472031000145026.
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Haines, Michael R., Michael S. Teitelbaum, and Jay M. Winter. "Population and Resources in Western Intellectual Traditions." Journal of Interdisciplinary History 22, no. 1 (1991): 109. http://dx.doi.org/10.2307/204573.
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Moyn, Samuel, and Jean-Paul Gagnon. "Globalizing the Intellectual History of Democracy." Democratic Theory 7, no. 1 (June 1, 2020): 99–107. http://dx.doi.org/10.3167/dt.2020.070107.
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Samuel Moyn provides insight into how the history of democracy can continue its globalization. There is a growing belief that the currently acceptable fund of ideas has not served the recent past well which is why an expansion, a planetary one, of democracy’s ideas is necessary – especially now as we move deeper into the shadow of declining American/Western imperialism and ideology. Deciding which of democracy’s intellectual traditions to privilege is driven by a mix of forced necessity and choice: finding salient ground for democracy is likely only possible in poisoned traditions including European ones.
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Capper, Charles, Anthony La Vopa, and Nicholas Phillipson. "A MESSAGE FROM THE EDITORS." Modern Intellectual History 4, no. 1 (March 8, 2007): 1. http://dx.doi.org/10.1017/s1479244306000990.
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This issue marks an important stage in the Journal's development. In our original mission statement we recognized that Modern Intellectual History was likely in the first instance to be devoted to publishing work on intellectual history that was essentially Western in orientation and we looked forward to the day in which it would be possible to extend our reach to non-Western as well as Western history.
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Brizuela-Garcia, Esperanza. "Literacy and the Decolonization of Africa's Intellectual History." History in Africa 38 (2011): 35–46. http://dx.doi.org/10.1353/hia.2011.0007.
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In his book In My Father's House Anthony Appiah made a powerful argument for historians and intellectuals at large to recognize the diverse and complex nature of Africa's cultural and historical experiences. He stated, for instance, that: “ideological decolonization is bound to fail if it neglects either endogenous ‘tradition’ or exogenous ‘Western’ ideas, and that many African (and African American) intellectuals have failed to find a negotiable middle way.”During the past fifty years, Africanist historians have focused much of their efforts on the goals of decolonizing or Africanizing the study of the African past. These have been guided by the need to produce a more authentic and relevant history of the continent. The search for such authenticity has shown that African cultures and societies are often the result of a broad range of influences and that the notions of what is indigenous or authentically African needs to take into account this historical complexity. Intellectual historians, in particular, have faced this question with regards to written sources. The question of literacy and its impact on the intellectual development of Africa is an interesting example of how historians have made some strides towards redefining the notion of a decolonized African history.
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Nabavi, Negin. "Both Eastern and Western: An Intellectual History of Iranian Modernity." Iranian Studies 52, no. 1-2 (March 4, 2019): 265–67. http://dx.doi.org/10.1080/00210862.2019.1584011.
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Rady, Martyn. "History and Eastern Europe." Contemporary European History 1, no. 2 (July 1992): 199–202. http://dx.doi.org/10.1017/s0960777300004434.
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The Institute for Human Sciences (Institut fur die Wissenschaften vom Menschen) was founded in Vienna in 1982 by a group of scholars from Eastern Europe and the West. The purpose of the Institute was to overcome the cultural and intellectual division of Europe by promoting conferences, seminars and research programmes. The latest report of the Institute stresses that the disappearance of the Iron Curtain has made the work of the Institute all the more important. As the authors of the report explain, ‘…the civil society which is reemerging in Eastern Europe will hardly be viable without living connections to the West and, equally, the Western world will be much poorer without the historical experiences of the East. The Institut fur die Wissenschaften vom Menschen views itself as a place where the experiences and perspectives of Eastern Europeans can be (re-) introduced into the Western discussion as a means of rousing, changing and broadening Western culture. Europe should be seen as a challenge: as a manifold, but also contradictory, intellectual and cultural unity.’
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Romanchuk, Robert. "“Intellectual Silence” and Intellectual Endeavor in Medieval Slavia Orthodoxa." Russian History 46, no. 2-3 (August 27, 2019): 193–212. http://dx.doi.org/10.1163/18763316-04602007.
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This survey of intellectual endeavor in medieval Slavia orthodoxa proposes a different way to think through the problem of the “intellectual silence of Old Rus′,” first set forth by Georges Florovsky and explored by George Fedotov, Francis Thomson, Simon Franklin, and now Donald Ostrowski. It examines the resources and opportunities for secondary schooling and their apparent outcomes in Kyivan Rus′ from the eleventh through the thirteenth century, among South Slavs on Mount Athos in the later fourteenth century, and at the Kirillo-Belozerskii (Kirillov) Monastery in northern Russia in the later fifteenth century. It concludes that intellectual endeavor is not necessarily bound to an international language of scholarship (e.g., Greek), one the one hand, or to a particular religious mentalité (e.g., that of the Western Church), on the other. Rather, it is cultivated by “schematizing” (educational) institutions oriented upon academic (heuristic) interpretive strategies and—most importantly—supported by textbooks and teachers.
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Abdul Murad, M. Hazim Shah ibn. "Islam and Contemporary Western Thought." American Journal of Islam and Society 13, no. 2 (July 1, 1996): 250–60. http://dx.doi.org/10.35632/ajis.v13i2.2318.
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The two books recently authored by Ernest Gellner and Akbar Ahmedon the subject of Islam and postrnodernism have attracted interest amongMuslims and non-Muslims. To me, it is a landmark in the continuing dialoguebetween Islam and the West. Has the rise of postmodernism in westernphilosophical thought meant an easier accommodation of Islam into contemporarywestern society, or is Islam intellectually at odds with the epistemologicalfoundations of postmodernism? These are some of the importantquestions addressed by Gellner and Ahmed. In view of the increasing culturaland intellectual globalization, not to mention the economic side, takingplace today, the place of Islam in contemporary thought and society can nolonger be safely isolated from "western" thought and culture.Unlike previous encounters, where victory was decided through militaryconfrontations, or in times of peace, where coexistence is maintainedthrough the separation of borders limiting influence and interaction, ours isa time when cultures and civilizations are interlocked. Hence, it is of theutmost importance that Muslims define their thought and philosophical positiondearly in relation to the West, if they insist on maintaining their identityand way of life in a world that is increasingly westernized. Part of theMuslim ummah's legitimacy derives from the sovereignty of its individualnations existing in the world community and from the intellectual strengthof its religious and philosophical position. Muslims cannot compromise onthat if they are to maintain their viability as an ummah in the contemporaryworld. Recent intellectual dialogues on Islam and the West, therefore,should acquire an important place in the Musim minds and agenda if theyare not to witness the further erosion of Islamic values and beliefs.In view of the importance of the discussions on Islam by Gellner andAhmed in their recent works, I now tum to an analysis of their books.Gellner on Islam, Rationalism, and PostmodernismAs opposed to previous binary polarities in history, Gellner believes thatour time is characterized by a competition between three irreducible ...
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Finley, Stephen C., Biko Mandela Gray, and Hugh R. Page. "Africana Esoteric Studies and Western Intellectual Hegemony: A Continuing Conversation with Western Esotericism." History of Religions 60, no. 3 (February 1, 2021): 163–87. http://dx.doi.org/10.1086/711945.
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Trescott, Paul B., and Zhaoping Wang. "Liang Chi-Chao and the Introduction of Western Economic Ideas into China." Journal of the History of Economic Thought 16, no. 1 (1994): 126–45. http://dx.doi.org/10.1017/s1053837200001450.
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Liang Chi-chao (1873–1929) was a major figure in Chinese intellectual history around the turn of the century. Although he never learned to read any western language, Liang took on the role of an intellectual intermediary, reading voraciously in Chinese or Japanese renderings of western ideas and then writing about them to a wide audience in China. Prior to 1900, China was intellectually very insulated from western ideas. According to Andrew Nathan, “for Chinese in the first years of this century, Liang's writings were the window on all that was modern and foreign and might be used to save China. He introduced new ways of thinking about literature, history, international relations, science, religion, language, the races of mankind, and the meaning of life” (Nathan 1985, p. 48). Liang was an incredibly prolific writer—one authority estimated his output at 14 million words (Wang 1965, p. 167), but very little of his writing has been translated into English. There is a vast literature of commentaries on his life and work, but these materials generally do not devote much attention to his economic ideas
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Erol, Sibel. "Discourses on the Intellectual: The Universal, the Particular and Their Mediation in the Works of Nazlı Eray." New Perspectives on Turkey 11 (1994): 1–17. http://dx.doi.org/10.1017/s0896634600000960.
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My intention in this article is to read Nazlı Eray's works in terms of her revision of the role and function of the Turkish intellectual. Eray's revision also serves as a critique of the Western notions of the intellectual, not only because Turkish definitions are influenced by Western debates, but also because she deliberately situates her writing in an international and cosmopolitan context. This article falls into three parts. The first part presents a general sketch of the tendency to particularize the universalist definitions of the intellectual in the West. From the 1920's to the present, the Western conception of the intellectual has moved towards a demystification and deprivileging of the intellectual's function and contribution to society. His image is reduced from an idealist and selfless leader who thinks in terms of the whole to a highly specialized expert in a limited field. In the second part, I show that the dynamics of defining the role of the intellectual in the Turkish context works conversely. From the 1920's to the present, the intellectual has been the spokesperson and implementor of specific ideologies, party or class politics. As embodied in İlhan and Batur's discussions of the intellectual, this is viewed as a problem in the Turkish context. The answer they propose to the supposedly blind and self-interested particularity of the Turkish intellectual is to push him toward a more universalist vision. I focus in this section on Atilla İlhan and Enis Batur because they have been vocal in the recent discussions of the role of the intellectual in Turkey. They are also symptomatic of the Turkish tendency to elevate the place of the intellectual. In other words, they are representative of the position undermined in Nazlı Eray's works. The last part of the article focuses on the ways in which Nazlı Eray deconstructs both the Turkish and Western narratives of the intellectual in order to reconcile a universalism of wide human definitions with the particularity of specific contexts and actions.
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Sernelj, Téa. "Xu Fuguan’s Methodology for Interpreting Chinese Intellectual History." Asian Studies 11, no. 1 (January 10, 2023): 335–51. http://dx.doi.org/10.4312/as.2023.11.1.335-351.
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The article examines the research methodology of Chinese intellectual history developed by the Modern Confucian Xu Fuguan 徐復觀 (1904–1982). His novel methodological approach differed significantly from the methodology advocated by Fu Sinian 傅斯年 (1896–1950), the founder of the Institute of History and Philology of Academia Sinica in 1928, who advocated a rigorous adoption of Western scientific methodology in historical research, based exclusively on a philological perspective. Fu Sinian’s methodological approach, however, prevailed among Chinese historians in mainland China in the first half of the 20th century and in Taiwan after 1949. Xu Fuguan was highly critical of such an approach, considering it inadequate and inappropriate because it did not allow for conceptual interpretations on the one hand, and disregarded the contextualization and historical development of concepts and meanings on the other. Xu’s methodology is based on the application of the hermeneutic circle, which Xu calls dynamic and structural holism from a comparative perspective. In his methodology, a method of seeking embodied experience (zhui tiyan de fangfa 追體驗的方法) and intersubjectivenes (zhuti jianxing 主題間性) play a crucial role as they enable actualization of and communication with ancient thinkers in present times. However, Xu’s methodological approaches are also strikingly similar to Gadamer’s method of the fusion of horizons and Schleiermacher’s hermeneutic circle, which begs the question whether his critique of Fu’s adoption of Western methods was not based upon hypocritical grounds.
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Shymanovych, Andrii. "Christos Yannaras's View on the History of Western Theology from St. Augustine to Nietzsche." Theological Reflections: Eastern European Journal of Theology 20, no. 2 (January 14, 2023): 103–14. http://dx.doi.org/10.29357/2789-1577.2022.20.2.8.
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The article analyzes the anti-Western and radically anti-ecumenical theology of the Greek Orthodox thinker Christos Yannaras and his idea of gradual centuries-old deviation of Western theology from the authentic tradition of the early Church Fathers. The study touches upon such subjects as intellectual influences on the process of formation of Yannaras’s thought, the role of the apophatic mystical tradition in Christian theology, and the basic roots of his radical anti-Scholasticism. The article also contains the detailed survey of Yannaras’s analysis of Friedrich Nietzsche’s ‘God is dead’-concept as the natural final point of the Western intellectual discourse’s degradation and dechristianization. There’s also a set of counterarguments from Yannaras’s opponents – Eastern Orthodox theologians Pantelis Kalaitzidis and Vasilios Makrides – who stand for dialogue, openness, ecumenical activity and inclusiveness of the modern Orthodox Church and reject any attempts of its intellectual self-isolation and solipsization.
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Chan, Man Sing. "Sinicizing Western Science." T’oung Pao 98, no. 4-5 (2012): 528–56. http://dx.doi.org/10.1163/15685322-984500a3.
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This article examines the practice of dual translation (heyi) in the late Qing, focusing in particular on Quanti xinlun, a physiological treatise compiled by Benjamin Hobson (1816-1873) and his Chinese assistants. It argues that, owing to the considerable latitude allowed to Hobson’s Chinese partners, the intellectual syncretism of the translation was a direct consequence of the Chinese agency at play in intercultural exchange. The collaborative process in the making of Quanti xinlun is also explored, and two passages in which the “Sinicization” of western physiology is most obvious are analyzed. Cet article s’intéresse à la pratique de la double traduction (heyi). Il examine plus particulièrement sur le Quanti xinlun, un traité de physiologie compilé par Benjamen Hobson (1816-1873) et ses assistants chinois. L’argument est qu’en raison du degré considérable d’autonomie laissé à ces derniers, le syncrétisme intellectuel qui caractérise la traduction découle directement de l’intervention chinoise dans le processus d’échange interculturel. L’article examine également la façon dont fonctionnait le travail de collaboration dont est issu le Quanti xinlun et propose une analyse de deux passages dans lesquels la “sinisation” de la physiologie occidentale est particulièrement en évidence.
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Holder, R. Ward, and Marcia L. Colish. "Medieval Foundations of the Western Intellectual Tradition 400-1400." Sixteenth Century Journal 30, no. 1 (1999): 314. http://dx.doi.org/10.2307/2545002.
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Bellitto, Christopher M., and Marcia L. Colish. "Medieval Foundations of the Western Intellectual Tradition, 400-1400." Sixteenth Century Journal 29, no. 4 (1998): 1227. http://dx.doi.org/10.2307/2543438.
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Shackelford, Jole. "Medieval foundations of the western intellectual tradition 400-1400." Journal of the History of the Behavioral Sciences 35, no. 2 (1999): 199–200. http://dx.doi.org/10.1002/(sici)1520-6696(199921)35:2<199::aid-jhbs17>3.0.co;2-p.
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MURALI, MALINI. "Interpreting the Other: Intellectual History and Cultural Difference." Journal of Indian and Asian Studies 01, no. 02 (July 2020): 2050007. http://dx.doi.org/10.1142/s2717541320500072.
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This paper argues that higher education in India, especially in the field of humanities and area studies, continues to be a Euro-American inheritance. Even when area studies attempt to offer a critique of the post-Enlightenment construction of universal human nature by locating the human in diverse cultural specificities, the discipline is still unable to configure the ‘context’ outside conceptual boundaries of the West. For instance, studies of culture seem to take historical narrativity as a cultural universal. That is to say, even when cultures do not privilege clear-cut notions of history or philosophy, the assumption is that it should be possible to unravel the historical or philosophical impulses of these cultures by studying the kind of narratives that the cultures have produced. The primacy of the narrative as the life-giving and meaning-making source in an essentially chaotic world is grounded, it seems to me, in Western onto-theology. This narrative model is incapable of studying mnemocultures (cultures of memory) like India (and Asia), for even when the culture produces diverse and heterogenous narrative weaves like itihasa, purana and kavya, the narrative does not enjoy a privileged status in these cultural forms. These compositions have a performative significance whose meaning is not found or guided by presence of the narrative or its potential for truth and identity. This paper will show that positivist historiographic assumptions regarding cultural forms in the non-West, especially in the Indian context, are ill-equipped to engage with traditions that lie outside the heritage of the West. Such attempts to situate an ancient past as embodied in cultural forms extraneous to the Western metaphysic are really accounts of self-understanding of the latter. The receptions of Keralamahatmyam purana in modern intellectual discourses set against the existence of the purana in living traditions of performance outside the confines of the university will be used as a case in point to elucidate the incapability of existing conceptual categories in the humanities discourse to configure cultural difference.
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Pham, Van Quang. "Aperçu du champ intellectuel sud-vietnamien postcolonial." International Journal of Francophone Studies 24, no. 1 (September 1, 2021): 9–28. http://dx.doi.org/10.1386/ijfs_00027_1.
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This article aims to present the South Vietnamese intellectual field in the aftermath of decolonization. It is a question of examining the agents and instances in a postcolonial social space from a chronological and relational point of view: philosophers, professors, journals, universities… These sets often consist of a system of sharing and relationships in ‘position raking’ and construction of symbolic capital. We will particularly observe the ways in which South Vietnamese intellectuals treat western philosophical thoughts as a privileged object to structure the intellectual field and to establish their power and vision in this space. This questioning thus aims to reregister the Vietnamese intellectual field in a perspective of western cultural transfers.
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Kirchanov, M. V. "CONTEMPORARY RUSSIAN EUROPEANISM AS A "MARGINAL" POLITICAL TRADITION AND A HISTORIOGRAPHIC GRAND NARRATIVE." Вестник Удмуртского университета. Социология. Политология. Международные отношения 6, no. 2 (June 27, 2022): 208–16. http://dx.doi.org/10.35634/2587-9030-2022-6-2-208-216.
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The author analyses the development features of Europeanism as an invented political tradition and historiographic grand narrative in Russian intellectual history. It is assumed that modern Russian Europeanism is related to the cultural traditions of Russian Westernisation genetically, as well as the reforms of the 1990s, when the political elites of Russia had pro-Western sympathies. The author perceives Europeanism as a number of heterogeneous intellectual phenomena. The author believes that historical and literary academic studies became the main form of the history and functioning of Russian Europeanism in the 2000s and 2010s. It is assumed that the Russian intellectual communities of historians, philologists and literary critics exist in a state of institutionalised dependence on the Western European model of humanitarian knowledge. The article shows that Russian Europeanism has two forms: firstly, the desire of Russian intellectuals to write the history of Russia in the European system of coordinates, “imagining” and “inventing” it as a European one; secondly, the refusal of some of them to analyse Russian problems as ideologically and politically motivated a priori. The author analyses attempts to Europeanise the Russian historical process as invented traditions in contexts of alternative historiographic interpretations. It is assumed that the European perception of the historical process became one of the historiographic grand narratives. The author believes that Russian Europeanism had significant cultural and intellectual potential, but it was unable to actualize its adaptive potential in competition with alternative ideological trends, including various versions of the left (communist) and right (nationalist) ideologies. Therefore, contemporary Russian Europeanism is not institutionalised and does not have a formal organisational structure. The author believes that the national intellectual communities, unlike the Russian ones, have not lost interest in the European idea yet, which guarantee the further development of Europeanism in Russia, but in substantially different forms.
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Bullock, Katherine. "Arabian Mirrors and Western Soothsayers." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 173–75. http://dx.doi.org/10.35632/ajis.v20i3-4.1829.
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This is a superb book. With penetrating insight and an eloquent style, alDa'miexplores the crucial role that Arabo-lslamic history played in thearguments of such prominent British and American "men of letters" asThomas Carlyle and Washington Irving. The book opens with a preface,in which he lays out his rationale and purpose, and contains seven chapters,in which he develops his argument.AI-Da'mi seeks to deepen our understanding of nineteenth-centuryOriental ism by exploring the works of leading intellectual writers of thattime: not the professional historians, but the "men ofletters" who used historyto expound their arguments, but with a kind of literary licence notavailable to a proper historian. His main argument is that the writers usedArabo-Islamic history not simply as an exotic or a romantic flourish, butrather as an integral and important aspect of their discourses to commentupon their own time. For example, Carlyle praises the Prophet as a heroicleader, as a way to warn the British of the dangers of utilitarianism andmaterialism; Ralph Waldo Emerson likewise does this to send a messageto the young American nation; Cardinal John H. Newman to alert Europeto the Ottoman threat; and so on.Al-Da'mi convincingly points out that we can neither understandthese writers nor the age itself adequately without properly comprehendingthis aspect of their writings. This is an important rectification to traditionalwestern scholarship, which typically leaves out all mention ofanything non-European in its study of its own intellectual history. (WalterE. Houghton's classic work on the Victorian age, The Victorian Frame ofMind, 1830-1870, has in its index only one entry for Prophet Muhammad ...
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GÄNGER, STEFANIE, and SU LIN LEWIS. "FORUM: A WORLD OF IDEAS: NEW PATHWAYS IN GLOBAL INTELLECTUAL HISTORY,C.1880–1930." Modern Intellectual History 10, no. 2 (July 11, 2013): 347–51. http://dx.doi.org/10.1017/s1479244313000048.
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This forum explores new directions in global intellectual history, engaging with the methodologies of global and transnational history to move beyond conventional territorial boundaries and master narratives. The papers focus on the period between the last decades of the nineteenth century and the first decades of the twentieth, an era in which the growth of cities, burgeoning print cultures and new transport and communications technology enabled the accelerated circulation and exchange of ideas throughout the globe. The proliferation of conferences, world fairs, and international congresses, the growing professionalization and definition of academic disciplines, and the enhanced circulation of scholarly journals and correspondence enabled intellectuals around the world to converse in shared vocabularies. Much of the scholarship on early twentieth-century intellectual history in the non-Western world has been viewed through the binary relationships of metropole and colony, or as nationalist reactions to colonial domination. This cluster widens the framework to consider the way in which intellectuals formed scholarly networks and gathered multiple influences to articulate new visions of community and society within a wider world of ideas. The multiplicity of imperial and transnational pathways allowed not only for “centers of calculation” in colonial metropoles, but also for points of convergence and encounter outside Europe. As these papers show, the routes by which ideas travelled brought forth a global republic of letters, composed of diverse “centers” for the collection and production of knowledge by intellectuals operating in different parts of the world.
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Park, Myoung-Kyu. "Conceptual History in Korea." Contributions to the History of Concepts 7, no. 1 (June 1, 2012): 36–50. http://dx.doi.org/10.3167/choc.2012.070103.
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This article explores the development of Korea's conceptual history from the perspective of sociology of knowledge by focusing on the intellectual environment since the early 1990s, pioneers and areas of conceptual research, the kinds of expectations that Korean scholars have of conceptual research, data archiving and methodology, works and tasks of conceptual history in Korea. The article finds that the conceptual research on Korea's modernization is a good approach to construct a reflexive history beyond the false dichotomy of Western influence and nationalistic response.
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Maulana, Abdullah Muslich Rizal, Muhammad Faqih Nidzom, Achmad Reza Hutama Al Faruqi, and Choirul Ahmad. "Reconsidering Manifestation and Significances of Islamic Philosophy." Aqlania 12, no. 1 (June 30, 2021): 25. http://dx.doi.org/10.32678/aqlania.v12i1.3633.
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Islamic Philosophy should be observed as the worth treasure that manifested during the history of Islamic Intellectual Tradition. Quite different from the Philosophical traditions breed in Western Civilization, Islamic Philosophy affirmed its construction based on Revelation, Intuition, and demonstration. This paper will enquire several arguments reconsidering an influential position of Philosophy in Islamic Intellectual Tradition; ranged from an elaboration regarding the unity of Reason (Ratio-Intellectus), unity of existence, and the unity or relation between the Knower and the known object. Consequently, there are at least five significances of Islamic Philosophy to be studied by present-day Muslims by order: Islamic Philosophy acquired the whole competencies to seek the truth and wisdom; it is required as a systematic thought to face challenges confronted by Western Civilization; especially their destructive ideas; Islamic Philosophy also encourage mankind to find an answer an eternal question concerning the nature of their world; and finally, Islamic Philosophy counteracts the bias framework of Orientalists.
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Pyne, Stephen J. "Fire in the mind: changing understandings of fire in Western civilization." Philosophical Transactions of the Royal Society B: Biological Sciences 371, no. 1696 (June 5, 2016): 20150166. http://dx.doi.org/10.1098/rstb.2015.0166.
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For most of human history, fire has been a pervasive presence in human life, and so also in human thought. This essay examines the ways in which fire has functioned intellectually in Western civilization as mythology, as religion, as natural philosophy and as modern science. The great phase change occurred with the development of industrial combustion; fire faded from quotidian life, which also removed it from the world of informing ideas. Beginning with the discovery of oxygen, fire as an organizing concept fragmented into various subdisciplines of natural science and forestry. The Anthropocene, however, may revive the intellectual role of fire as an informing idea or at least a narrative conceit. This article is part of the themed issue ‘The interaction of fire and mankind’.
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Ostrowski, Donald. "Methodological Traps, Pitfalls, and Fallacies in the Study of Intellectual Silence." Russian History 46, no. 2-3 (August 27, 2019): 225–37. http://dx.doi.org/10.1163/18763316-04602005.
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This article is a response to four responses to my book Europe, Byzantium, and the “Intellectual Silence” of Rus’. That book in turn responded to the question posed by Francis Thompson, “Where was the Russian Peter Abelard?” It began with two premises − that theology was “the crown jewel of disciplined thought” in both the Eastern and Western Churches during the medieval period and that medieval Christian theology represented an amalgamation of prior Christian thought with Neoplatonism. The literature of early Rus’ was little more than what would have been contained in a large Byzantine monastic library, because those in charge of educating the newly baptized pagan Rus’ on the basic principles of Christianity felt compelled to provide them only necessary information to save their souls. But why did the package not include the seven liberal arts (including dialectic), which were the basis of the Western Church curriculum?
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MOUAS, Nora. "SAINT AUGUSTINE: HIS LIFE AND INTELLECTUAL SOURCES." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (November 1, 2021): 251–58. http://dx.doi.org/10.47832/2717-8293.8-3.19.
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In this article, we aim to introduce the most prominent thinkers who emerged from the medieval period - the Christian fathers - and he is St. Augustine (354-430 AD), the most important philosophers and thinkers representing moral thought and one of the most prominent who occupied the moral problem. St. Augustine is a central figure in Christianity and the history of thought. Western alike, his name has dominated Western thought, and has not lost its luster to this day. St. Augustine immortalized his name in world history thanks to his political, religious and intellectual ideas. He is a religious man. He has his position and is revered and appreciated throughout the Christian world, especially in the world of thought. Therefore, there is no doubt that the stations of his life, his intellectual sources, and his sayings have weight, value, and influence, and a sense from us of this. Weight and Impact We saw that we take up this great character. In this research, we want to shed light on the personality of St. Augustine, who represented the Christian thought in that era, trying to focus on his life's path, highlighting the most important major milestones in his life and his intellectual sources. Keywords: The Middle Ages, Augustine, Berber, His Life, Confessions
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Elman, Benjamin A. "The Power of Position: Beijing University, Intellectuals and Chinese Political Culture 1898–1929. By Timothy B. Weston. [Berkeley, Los Angeles, London: University of California Press, 2004. xiv+325 pp. $60.00; £39.95. ISBN 0-520-23767-6.]." China Quarterly 179 (September 2004): 841–43. http://dx.doi.org/10.1017/s0305741004390600.
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Timothy Weston's study of Beijing University (hereafter, “Beida”) spotlights how modern Chinese intellectuals positioned themselves politically and socially in the early 20th century. Weston relies on the Beida archives, dailies, journals, and many other sources, to make four contributions. First, Beida's early history shows how literati humanists repositioned themselves during a period of great uncertainty. New style intellectuals had influence because they mastered Western and classical learning. Secondly, Beida's complex history did not break sharply with the past. Earlier accounts of the May Fourth movement obscure the efforts of intellectuals since 1898 to redefine their role. Weston suggests that May Fourth amplified a continuing progression of new and old ways of doing things. Thirdly, political tensions emerged when the university increasingly radicalized after 1911. No more than 20 per cent of Beida students were involved in the New Culture movement. A strong conservative undertow continually challenged radical agendas. Often we hear only the voices of the latter. Finally, Weston assesses Beida's history in light of how the May Fourth movement played out in different locations. In the 1920s, Shanghai replaced Beijing as the leading venue for urban China's cultural and intellectual leaders. Beijing increasingly lost status under warlordism, and the Nationalist shift of the capital to Nanjing refocused Chinese intellectual life on the Chang (Yangtze) delta.
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Vrhovski, Jan. "Shadowlands of Objectivism and Comprehensiveness." Asian Studies 9, no. 1 (January 8, 2021): 227–62. http://dx.doi.org/10.4312/as.2021.9.1.227-262.
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The article aims at presenting an overview of the main concepts in the philosophical thought of Zhang Shenfu, one of the leading intellectuals from Republican China (1912–1949). The study sets out from a brief summary of Zhang’s intellectual achievements, and proceeds by offering a more concise picture of the main influences, developmental stages and finally also central ideas of Zhang’s thought. By offering a general view on the concrete confluences and dissonances between the keystones of Zhang’s philosophy on one side, and its alleged sources in Western and Chinese philosophy on the other, this study further aims at presenting a new insight into the unique characteristics of Zhang’s philosophy. At the same time, by setting the discussion on Zhang’s philosophy in a broader context of contemporary intellectual discourse, the article also endeavours to establish a tentative basis for the future critical analyses and potential revaluations of Zhang Shenfu’s role in intellectual history of modern China.
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Vrhovski, Jan. "Shadowlands of Objectivism and Comprehensiveness." Asian Studies 9, no. 1 (January 8, 2021): 227–62. http://dx.doi.org/10.4312/as.2021.9.1.227-262.
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The article aims at presenting an overview of the main concepts in the philosophical thought of Zhang Shenfu, one of the leading intellectuals from Republican China (1912–1949). The study sets out from a brief summary of Zhang’s intellectual achievements, and proceeds by offering a more concise picture of the main influences, developmental stages and finally also central ideas of Zhang’s thought. By offering a general view on the concrete confluences and dissonances between the keystones of Zhang’s philosophy on one side, and its alleged sources in Western and Chinese philosophy on the other, this study further aims at presenting a new insight into the unique characteristics of Zhang’s philosophy. At the same time, by setting the discussion on Zhang’s philosophy in a broader context of contemporary intellectual discourse, the article also endeavours to establish a tentative basis for the future critical analyses and potential revaluations of Zhang Shenfu’s role in intellectual history of modern China.
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Nasyrov, I. R. "On Preconditions for Ibn Khaldun’s Philosophy of History." Islam in the modern world 17, no. 2 (July 23, 2021): 51–76. http://dx.doi.org/10.22311/2074-1529-2021-17-2-51-76.
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This article is devoted to the study of the preconditions for Ibn Khaldun’s philosophy of history. It is argued that his theory of history was both a result of his own intellectual development and previous theories. The author states that Ibn Khaldun was influenced by ancient thought, political culture of Western Asia and Islamic intellectual tradition. The first was Ancient Greek philosophy and medicine that he inherited from the great physicians and philosophers like Aristotle, Hippocrates and Galen. The second was cultural and political legacy of Sassanid Persia. The third prerequisite for formation of Ibn Khaldun’s theory of history was the adoption of the achievements of his predecessors, Islamic scientists, theologians and philosophers who had contributed to the rational critique of history.
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Smith, Daniel Scott. "The Curious History of Theorizing about the History of the Western Nuclear Family." Social Science History 17, no. 3 (1993): 325–53. http://dx.doi.org/10.1017/s0145553200018629.
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The history of the family lacks a history. Sociologists and historians rarely cite interpretative literature written before the last third of the twentieth century. Curiously, at least for the discipline of history, recent scholars have seemingly regarded older perceptions as relics of a prescientific past.This foray into intellectual history will demonstrate that ignoring the history of this field also distorts it. My case study considers what is widely regarded as the largest revision in thinking about the history of the family—the complete overthrow of what William J. Goode, the sociologist most credited with its rejection, has derisively called (1970: 6) “the classical family of Western nostalgia.” Kertzer and Hogan (1988: 84) have aptly summarized the chief elements of the interpretation overturned by the revisionists: “Until recently, the popular image of Western family history pictured people as living in large extended family units that had multiple functions. With the advent of industrialization, it was thought, this system was transformed into one characterized by small, nuclear family units having more specialized functions.”
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Doran, Robert. "The History and Fulfilment of Western Rationality: Martin Jay’s The Eclipse of Reason." Journal of the Philosophy of History 14, no. 1 (July 6, 2018): 93–103. http://dx.doi.org/10.1163/18722636-12341396.
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Abstract This review-essay examines Martin Jay’s The Eclipse of Reason: On Late Critical Theory with a view toward understanding the stakes of its interpretative approach to intellectual history. I show how Jay's book aims to provide much more than a mere history of reason (although it does this admirably), for it seeks to legitimate and resuscitate an idea of reason in the face of more than one hundred years of anti-rationalist thought. I contend that Jay offers Habermas’s intersubjective rationality (“late Critical Theory”) as both an alternative to, but also in some sense a continuation of, the dominant forms of subjectivist and objectivist rationality Jay documents in his book. According to the logic of Jay’s account, then, Habermas represents in some sense the fulfillment of the history of Western rationality. My only critique of an otherwise excellent and fascinating study is that Jay’s Frankfurt School-centric narrative effectively inhibits a larger discussion of Habermas’s relevance to recent and current debates about the direction of philosophy. An elaboration specifically of the post-structuralist critique of reason would have greatly enhanced our understanding of the place of "late Critical Theory" in the intellectual landscape of our time.
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Shepard, Jon M., Jon Shepard, James C. Wimbush, and Carroll U. Stephens. "The Place of Ethics in Business: Shifting Paradigms?" Business Ethics Quarterly 5, no. 3 (July 1995): 577–601. http://dx.doi.org/10.2307/3857400.
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Abstract:This article uses concepts from sociology, history, and philosophy to explore the shifting relationship between moral values and business in the Western world. We examine the historical roots and intellectual underpinnings of two major business-society paradigms in ideal-type terms. In pre-industrial Western society, we argue that business activity was linked to society’s values of morality (the moral unity paradigm)—for good or for ill. With the rise of industrialism, we contend that business was freed from moral constraints by the alleged “invisible hand” of efficient markets (the amoral theory of business). Armed with this understanding of the intellectual history of the moral unity and amoral business-society paradigms, we suggest that some variant of the moral unity paradigm may be recurring in post-industrial society.
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Ansari, Ali M. "Both Eastern and Western: An Intellectual History of Iranian Modernity By Afshin Matin-asgari." Journal of Islamic Studies 32, no. 3 (August 7, 2021): 424–27. http://dx.doi.org/10.1093/jis/etab042.
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Kim, Dae-Joong. "Study on Genealogy of Human Soul and Animal Voice in Modern Western Intellectual History." Criticism and Theory Society of Korea 26, no. 2 (June 30, 2021): 5–30. http://dx.doi.org/10.19116/theory.2021.26.2.5.
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Paramore, Kiri. "Chinese Medicine, Western Medicine and Confucianism: Japanese State Medicine and the Knowledge Cosmopolis of Early Modern East Asia." Journal of Early Modern History 21, no. 3 (June 6, 2017): 241–69. http://dx.doi.org/10.1163/15700658-12342527.
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This article argues that Chinese state intellectual approaches to medicine significantly influenced the institutional reception of Western medicine in early modern Japan. Confucian-inspired general reforms of government in late eighteenth-century Japan encouraged an increase in state medical intervention, including the introduction of Western medical practices, achieved primarily through the use of transnational Confucian intellectual knowledge apparatuses. Through a sociology of knowledge approach, this article analyzes the links between earlier private-sphere Chinese medical practice, late Chinese imperial state ideas on medicine, and early modern state-led medical Westernization in Japan. The article highlights the role of trans-Asian Confucian ideas, networks and practices in mediating new approaches to technical innovation, including those from the West. The position for Confucianism argued in the article thereby resonates with Bayly’s idea of the early modern information order of India, and Pollock and Ricci’s ideas on cosmopolitan discursive spaces in other parts of Asia.
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Cobban, AB. "Book review. Medieval Foundations of the Western Intellectual Tradition, 400-1400. Marcia L Colish." English Historical Review 114, no. 457 (June 1999): 664–65. http://dx.doi.org/10.1093/enghis/114.457.664.
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Cobban, A. "Book review. Medieval Foundations of the Western Intellectual Tradition, 400-1400. Marcia L Colish." English Historical Review 114, no. 457 (June 1, 1999): 664–65. http://dx.doi.org/10.1093/ehr/114.457.664.
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Kohsul, Basit B. "The Islamic Impact on Western Civilization Reconsidered." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 36–65. http://dx.doi.org/10.35632/ajis.v12i1.2404.
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IntroductionThe topic of the Islamic impact on western civilization has receiveda great deal of attention from various Muslim scholars, and some attentionfrom western scholars. When discussing this topic, Muslims usuallyconcentrate on providing a list of important scientific discoveries madeby Muslims with the intent of proving that Muslims made the discoveriesbefore the Europeans. For example: Ibn Sina’ (d. 1036) used an air thermometerand Ibn Yunus (c. 900) used a pendulum many centuries beforeGalileo, al Idrisi (c. 1000) discovered and mapped the sources of the NileRiver nine hundred years before the Europeans, and al Zarkayl provedthat the planetary orbits were elliptical-not circular-many centuries inadvance of Copernicus.Whereas the historical authenticity of these claims cannot be questioned,such discussion does not shed much light on the Islamic impact onwestern civilization. It is entirely possible that even though the Europeansmade the noted discoveries many centuries after the Muslims, they did sowithout having any knowledge of earlier Islamic works. Such is the casein the above-mentioned examples. Hence, the issue of the Islamic impacton the West cannot be discussed in this context.Due to the shortcoming of the typical method of discussing the issueat hand, this paper will adopt an alternative method: the history of ideasand intellectual traditions in the Muslim world and the West. An attemptwill be made to identify broad trends and characteristics of the western andIslamic intellectual traditions in order to discover possible links. The primacyof reason, logic, and the scientific method are the defining characteristicsof the western intellectual tradition from the Renaissance to thepresent. Prior to the Renaissance, Christian theology determined ...
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Brennan, James R. "CONSTRUCTING ARGUMENTS AND INSTITUTIONS OF ISLAMIC BELONGING: M. O. ABBASI, COLONIAL TANZANIA, AND THE WESTERN INDIAN OCEAN WORLD, 1925–61." Journal of African History 55, no. 2 (May 29, 2014): 211–28. http://dx.doi.org/10.1017/s0021853714000012.
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AbstractThis article explores the intellectual life and organizational work of an Indian Muslim activist and journalist, M. O. Abbasi, a largely forgotten figure who nonetheless stood at the center of colonial-era debates over the public role of Islam in mainland Tanzania. His greatest impact was made through the Anjuman Islamiyya, the territory's leading pan-Islamic organization that he co-founded and modeled on Indian modernist institutions. The successes and failures of Abbasi and the Anjuman Islamiyya demonstrate the vital role played by Western Indian Ocean intellectual networks, the adaptability of transoceanic, pan-Islamic organizational structures, and, ultimately, the limits imposed on pan-Islamic activism by racial politics in colonial Tanzania.
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Vukovich, Alexandra. "The Yardsticks by Which We Measure Rus." Russian History 46, no. 2-3 (August 27, 2019): 213–24. http://dx.doi.org/10.1163/18763316-04602008.
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The central question in the comparative history Rus has been its differential development vis-à-vis its western neighbours and the meaning and reasons for this difference. The recent publication by Donald Ostrowski, Europe, Byzantium, and the “Intellectual Silence” of Rus’ Culture, is a further contribution to this debate that revisits the reasons for a differential development between Rus and medieval Europe, focussing on the intellectual contributions of the Eastern Christian Church and Latin Church to their respective spheres of influence. Ostrowski’s book, along with other analogous studies, produces a regime of knowledge that shapes information about the intellectual history of Rus as diametrically opposed to that of medieval Europe. A postcolonial critique of the treatment of information about the emergence of Rus questions some of the ideas (or yardsticks) (re)produced here and suggests new critical ways to approach the study of early Rus.
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ANDREU CELMA, José María. "True Human Being." Revista Española de Filosofía Medieval 25 (December 20, 2018): 37–54. http://dx.doi.org/10.21071/refime.v25i.11631.
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This article is a tribute to Prof. Jorge Ayala, to his kindness and integrity, in both a personal and intellectual sense. In order to contextualise the meaning of Ayala’s contribution, this article refers to a particular conception of coherence between thought and existence which can be traced in part to the main course of Western intellectual history: a way of experiencing the thought, values and beliefs through which our intellectual choices reflect a way of being –an understanding which is very close to Baltasar Gracián’s notion of «moral truth».
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Altman, Michael J. "“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”." Method & Theory in the Study of Religion 31, no. 1 (February 12, 2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.
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Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arguments in “Religion, Religions, Religious” to American religious history and, specifically, to the category “evangelicalism.”
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Chebankova, Elena. "Ideas, Ideology & Intellectuals in Search of Russia's Political Future." Daedalus 146, no. 2 (April 2017): 76–88. http://dx.doi.org/10.1162/daed_a_00436.
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The intellectual discourse of any state can function within two broad paradigms: consensual and pluralistic. In the first case, political elites, intellectuals, and the public agree on the base parameters of what constitutes “the good life” and argue about the methods of application. In the second case, participants hold radically different, incommensurable views, which coexist in society. This essay argues that the Western political system broadly rests on the politics of liberal consensus, formed throughout the period of capitalist modernization. But Russia's history took a different turn, following a path of alternative modernization. This engendered the politics of paradigmatic pluralism, in which a number of radically different politico-intellectual frameworks struggle for the dominant discourse. This essay examines these paradigms and argues that, due to the nature and substance of these models, fundamental change of Russia's dominant discourse, along with its main politico-institutional parameters, is unlikely.
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Glassman, Jonathon. "Toward a Comparative History of Racial Thought in Africa: Historicism, Barbarism, Autochthony." Comparative Studies in Society and History 63, no. 1 (January 2021): 72–98. http://dx.doi.org/10.1017/s0010417520000389.
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AbstractUsing material from the history of African thought, this essay proposes a strategy for writing a comparative history of race that ranges beyond a consideration of white supremacy and its anti-racist inflections. Studies of race outside the global north have often been hobbled by rigid modernist assumptions that over-privilege the determining influence of Western discourses at the expense of local intellectual inheritances. This essay, in contrast, proposes a focus on locally inherited discourses of difference that have shown signs of becoming racialized, at times through entanglement with Western ideas. It pays particular attention to discourses that arranged “human kinds” along a progression from barbarian to civilized, suggesting the presence of African historicisms that in modern times have converged with the stadial ideas that played a major role in Western racial thought.
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CHAMPION, J. A. I. "ENLIGHTENED ERUDITION AND THE POLITICS OF READING IN JOHN TOLAND'S CIRCLE." Historical Journal 49, no. 1 (February 24, 2006): 111–41. http://dx.doi.org/10.1017/s0018246x05005078.
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The dense marginal annotation made by freethinker, John Toland (1670–1722) and republican author and parliamentarian, Sir Robert Molesworth (1656–1725) on a copy of Martin Martin's Western Islands (1716) is an exceptional source for exposing the relationship between elite sociability and intellectual conversation. As an example of collaborative serial reading the case-study is unique, and allows a number of historical enquiries. Contextualizing Toland's and Molesworth's collaborative reading of the Royal Society sponsored work with the political and anticlerical projects both men pursued, the article argues that the surviving annotations are emblematic of the erudite, but still politically engaged, republic of letters of the period. Establishing the polemical engagement with clerical discourses about superstition, credulity, and ‘natural’ knowledge, by examining the literary, intellectual, and personal rhetoric at work in the marginalia, the article explores a case-study of cultural and intellectual debate at work in the early English Enlightenment.
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Allmendinger, Blake. "Through the Looking Glass: What Western Historians and Literary Critics Can Learn from Each Other." Pacific Historical Review 72, no. 3 (August 1, 2003): 415–20. http://dx.doi.org/10.1525/phr.2003.72.3.415.
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In this meandering think piece, the author considers the differences and similarities between western historians and literary critics, taking into consideration intellectual training, ideological biases, and methodological practices. In the process, he frequently changes his mind, contradicts himself, probably confuses the reader, and most certainly makes a mess of his argument. Those without patience or a sense of humor should think twice before reading ahead.