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1
Chouliaraki, Lilie, e Sarah Banet-Weiser. "Introduction to special issue: The logic of victimhood". European Journal of Cultural Studies 24, n. 1 (febbraio 2021): 3–9. http://dx.doi.org/10.1177/1367549420985846.
Testo completoAbstract (sommario):
This special issue aims to identify the social and affective dynamics that circulate and attach to the ‘master’ signifier of victimhood in liberal public spheres. Drawing on cutting-edge work by leading scholars across theoretical traditions, the issue illuminates the ways in which victimhood emerges as a dominant communicative logic in three distinct but interrelated domains of liberal publicity: its histories, politics and aesthetics.
2
Bralić, Željko. "Isidor iz Sevilje i slobodne nauke - od antičke ka srednjovjekovnoj kulturi". Obrazovanje odraslih/Adult Education, n. 1 2016 (2016): 57–72. http://dx.doi.org/10.53617/issn2744-2047.2016.16.1.57.
Testo completoAbstract (sommario):
Medieval education, adult education included, is usually inadequately treated in the educational history surveys, therefore some of the significant features and individuals stay unduly neglected although they represent specific bridge between old, allegedly liberal but pagan and new, medieval culture dominated by Church that supressed much of scientific, philosophical and cultural heritage of clasical antiquity. Isidore of Seville is among those notable, although insufficiently investigated and well-known personalities of medieval scholarship and especially adult education. As one of the principal encyclopedists od the early Middle Ages, in his master work Etymologiae (”The Etymologies”), in accordance (but also notwithstanding) with all restraints of his own time, Isidore tried to maintain many meaningful attainments of ancient culture and to translate them into the new, christian and church culture, and into the medieval mainly adult educational institutions as well. Accordingly, Isidore also represented the momentous interpreter of the seven liberal arts (septem artes liberales) tradition, educational system that was, by virtue of Isidore himself, succesfully transfered from classical antiquity to the first universities and beyond. Investigation and interpretation of Isidore’s work, based on historical methodology, resulted in conclusion that Etymologies represent valuable contribution to educational history and, within that context, to the history of adult education specifically.
3
Novikov, Denis A. "Critical remarks on the liberal understanding in sociological and legal studies of the phenomenon of labor in the information society". Russian Journal of Labour & Law 13 (2023): 81–91. http://dx.doi.org/10.21638/spbu32.2023.105.
Testo completoAbstract (sommario):
The transformation of methods and means of production under the influence of the development of digital technologies has led to an increase in the interest of scientists in the problems of radically changing labor processes. In the sociological and legal studies of the liberal direction, the phenomenon of labor began to be studied separately in the context of the transition from the labor practices of an industrial society to the labor practices of an information (post-industrial) society. The main conclusions that were made as a result of studying the phenomenon of labor in a liberal way were: recognition of the liberating nature of information-type labor and its priority over industrial-type labor; endowing information labor with a characteristic of flexibility in comparison with the rigidity of labor in an industrial society. From a legal point of view, these conclusions created the preconditions for the deregulation (the elimination of protective norms and guarantees) of labor relations both for employees of the "endangered" industrial type and for "progressive" information employees. Within the framework of this publication, the author set a research task to cancel the four myths of the information society, which are most popular in liberal theories: 1) mass release of employees employed in industry, due to the computerization of production; 2) flexibility in the labor market is an integral part of the transformation of the traditional model of labor relations; 3) outsourcing is inherent only in industrial type production; 4) the release of a new product involves the release of employees due to the inability of the workforce to master modern methods of work. As a result of the critical analysis of these myths of the liberal doctrine, the author came to the conclusion that it is useless to establish distinctions in the very essence of the labor phenomenon. The author believes that the concept that allows convergence of all types of labor in state production chains is the theory of "community of labor" proposed by Karl Marx. For labor law, the presence of objective features of the implementation of labor processes means the need to deepen research on the differentiation of the legal regulation of labor of certain categories of employees, and not to deregulate labor relations.
4
Metcalf, Alida, e Hal Langfur. "Reflections on Brazil and Life as a Historian: An Interview with Richard Graham". Americas 68, n. 01 (luglio 2011): 97–114. http://dx.doi.org/10.1017/s0003161500000717.
Testo completoAbstract (sommario):
Richard Graham is one of a handful of historians who shaped the field of Latin American studies in the United States. Graham taught for many years at the University of Texas at Austin, where he is Frances Higginbotham Nalle Centennial Professor of History Emeritus. At Texas he directed more than 20 doctoral dissertations and served as associate editor and then editor of the Hispanic American Historical Review from 1971 to 1975. Graham is the author of five books, among them Britain and the Onset of Modernization in Brazil (1968), Patronage and Politics in Nineteenth-Century Brazil (1990), and Feeding the City: From Street Market to Liberal Reform in Salvador, Brazil, 1780-1860 (2010). He has edited five books, including Machado de Assis: Reflections on a Brazilian Master Writer (1999), Independence in Latin America (1972 and 1994), and The Idea of Race in Latin America (1990); he has published more than 40 articles. He was awarded the Conference on Latin American History's Distinguished Service Award in January 2011 (see his CLAH Luncheon Address in this issue), one of many scholarly honors.
5
Ramírez, Andrés F. "Qiddiya’s Journey: A case study in urban imagineering and image laundering". Journal of Urban Cultural Studies 9, n. 2 (1 dicembre 2022): 223–43. http://dx.doi.org/10.1386/jucs_00056_1.
Testo completoAbstract (sommario):
Some of the world’s most ambitious urban development projects today are first expressed as hyper-realistic, computer-generated images (CGIs). These fictional worlds increasingly shape megalomaniac visions and collective imaginaries about the future of cities. Digital media about speculative urban environments are often produced remotely by design professionals and subsequently employed to secure investment and finance. Disguising marketing media as planning documents deeply challenges the traditional role and responsibilities of the urban planning practice. In a spectacular and experiential proposition, Qiddiya’s master plan animation celebrates consumption and techno-utopianism, concealing forms of post(colonial) invisible labour and oppressive digital infrastructures. A careful analysis of ‘Qiddiya’s Journey’ illustrates how CGI-generated media doubles as a development strategy and propaganda, ignoring critical implications of building a theme park city in the middle of a desert. Beyond the neo-liberal agenda of tourism and entertainment, Qiddiya’s vision reveals ethical lapses in the use of CGIs for urban planning purposes. Moreover, it exemplifies how seductive aesthetics can enable an authoritarian regime to advance contentious development programmes that discretely launder its image clean of social and environmental controversies.
6
Giersdorf, Jens Richard. "Dance, Politics & Co-Immunity". Dance Research Journal 47, n. 3 (dicembre 2015): 106–9. http://dx.doi.org/10.1017/s0149767715000388.
Testo completoAbstract (sommario):
Dance, Politics & Co-Immunity developed out of a symposium organized by the Master in Choreography and Performance at the Justus-Liebig-University Giessen, Germany, which was held with a joint symposium Thinking—Resisting—Reading the Political organized by the Graduate Center for the Study of Culture at the same university in 2010. Whereas the cultural studies symposium asked, “What specific perspectives and methodological consequences arise for the study of culture that are informed by recent deliberations on the relationship of the political and the aesthetic?” (2010), the dance symposium invited participants and contributors to the anthology “to think about the multiple connections between politics, community, dance, and globalization from the perspective of Dance and Theatre Studies, History, Philosophy, and Sociology” (13). As indicated by the title of the cultural studies symposium and some of the key speakers, including Jacques Rancière, Chantal Mouffe, and Judith Butler, the term political is not used as broadly as it might be used in U.S.-based dance studies discourse. Rather, the political is predominantly investigated by both symposia for its resistive potential and from a liberal or post-Marxist stance.
7
Etchegaray, Roger Cardinal, e Translated by Mei Lin Chang. "The Catholic Church Vis-à-Vis Liberal Society". Common Knowledge 25, n. 1-3 (1 aprile 2019): 357–63. http://dx.doi.org/10.1215/0961754x-7299474.
Testo completoAbstract (sommario):
Cardinal Etchegaray argues here that the dialogue between church and state, with both parties rooted in sometimes conflicting absolute claims and values, has become more recently a wider-ranging dialogue between the church and a pluralist, relativist liberal society. The very definition of “liberal society” is open to argument, and the church may find elements to commend or oppose in any given definition. Since the nineteenth century the church has often found itself in opposition to various ideas of “liberty,” especially those that represent an idolatry of absolute rights that push aside Christian spiritual and moral concerns. Now that liberalism has become the pervasive model for society, the church finds it may more easily express its critique, with the aim of making society more conducive to allowing people to become fully human. Indeed, the church provides a necessary check on the excesses of liberal society, particularly those of capitalism and democratic populism. Its essential point is the transcendent dimension of the human person—our connection with the divine. The pursuit of economic and political ends needs to be governed by a concern for the ethical, itself founded on the divine. Liberal society will only live up to its own highest aspirations through promoting self-mastery and an awareness that humanity’s freedom is ultimately found only in God.
8
WRIGHT, JOHNSON KENT. "THE HARD BIRTH OF FRENCH LIBERALISM". Modern Intellectual History 6, n. 3 (novembre 2009): 597–609. http://dx.doi.org/10.1017/s1479244309990199.
Testo completoAbstract (sommario):
Last year, Andreas Kalyvas and Ira Katznelson published a brief, bold book on a topic from which historians of political thought have tended to shy away, curiously enough—the relations between republicanism and liberalism as political ideologies in the age of the American and French Revolutions. Liberal Beginnings: Making a Republic for the Moderns is relentlessly polemical, blaming this neglect on the historians and theorists responsible for resurrecting the early modern republican tradition over the last few decades. Pocock, Skinner, Wood, Petit, and more are assailed for having indulged in what Kalyvas and Katznelson call “republican nostalgia”—that is, for having wrongly presented republicanism as an alternative to modern liberalism, rather than its parent and precursor. Instead, the authors of Liberal Beginnings set out to show the ways in which republicanism evolved into liberalism, in and through the works of a set of leading thinkers—Smith, Ferguson, Paine, Madison, Staël, and Constant. Their story has a happy ending. Whatever was valuable and actual in republicanism was smoothly incorporated into early liberalism, for which they turn the dictionary inside out in search of approbative adjectives—“situated,” “thick,” “sturdy,” “confident,” “open,” “immanent,” “heterogeneous,” and “syncretic.” How persuasive is their account? Not a few readers will detect a hint of protesting too much in this kind of cheerleading. “Thick,” “sturdy,” and “confident” are surely not the first terms to spring to mind in regard to this gallery of thinkers, Staël and Constant least of all. It also seems clear that Kalyvas's and Katznelson's coverage of French thought, confined almost entirely to that pair, is too cursory to sustain their case. At one end, Montesquieu and Rousseau, the titans who together defined republicanism for the revolutionary generation, make only the most fleeting of appearances in Liberal Beginnings. At the other, Tocqueville, acknowledged on all sides as the master thinker of French liberalism, is missing altogether. Nevertheless, the attempt at treating anglophone and French thinkers within a single interpretative framework is in itself a virtually unprecedented feat, for which Kalyvas and Katznelson should be congratulated. For who could doubt that they are on exactly the right path in chasing their prey onto French soil?
9
Metcalf, Alida, e Hal Langfur. "Reflections on Brazil and Life as a Historian: An Interview with Richard Graham". Americas 68, n. 1 (luglio 2011): 97–114. http://dx.doi.org/10.1353/tam.2011.0097.
Testo completoAbstract (sommario):
Richard Graham is one of a handful of historians who shaped the field of Latin American studies in the United States. Graham taught for many years at the University of Texas at Austin, where he is Frances Higginbotham Nalle Centennial Professor of History Emeritus. At Texas he directed more than 20 doctoral dissertations and served as associate editor and then editor of the Hispanic American Historical Review from 1971 to 1975. Graham is the author of five books, among them Britain and the Onset of Modernization in Brazil (1968), Patronage and Politics in Nineteenth-Century Brazil (1990), and Feeding the City: From Street Market to Liberal Reform in Salvador, Brazil, 1780-1860 (2010). He has edited five books, including Machado de Assis: Reflections on a Brazilian Master Writer (1999), Independence in Latin America (1972 and 1994), and The Idea of Race in Latin America (1990); he has published more than 40 articles. He was awarded the Conference on Latin American History's Distinguished Service Award in January 2011 (see his CLAH Luncheon Address in this issue), one of many scholarly honors.
10
Davidovich, Adina. "Kant's Theological Constructivism". Harvard Theological Review 86, n. 3 (luglio 1993): 323–51. http://dx.doi.org/10.1017/s0017816000031266.
Testo completoAbstract (sommario):
Our generation celebrates its freedom from the constricting yoke of the imperial age of grand systems. It joyfully rebels against abstract thinking and disavows preoccupation with systematicity, which none epitomized better than Immanuel Kant, according to whose daily routine the women of Königsberg allegedly set their clocks. Contemporary liberal theology claims that we can no longer believe in a universal disembodied reason that is free from the constraints of particular circumstances. Our thinking, it alleges, reflects interests and desires. Theories serve our will to power and are to be interpreted not by appeal to an aloof rationality, but through analysis of our needs and inclinations. Freedom, however, produces new trepidations. Confronted with radical implications of their convictions, very few are willing to regard their theologies as relatively valid. Tending to reject the past yet wary of anarchy, contemporary liberal theology seeks a method that is attuned to contingent circumstances and avoids the pitfalls of unbridled relativism. I suggest that in our haste to defy and overthrow past masters, we deprive ourselves of profound insights that could guide a quest for resolution. As a case in point, I propose that if we are willing to look afresh at Kant and explore central elements of his system that have been obscured by an overzealous portrayal of his thought as a rigoristic abstract formalism, we shall find clues for escaping the impossible choice between absolutism and relativism.
11
Maalouf, May. "Byron’s “The Island”: Dialogism of Genre and Gender". International Journal of Arabic-English Studies 12, n. 1 (1 gennaio 2011): 67–90. http://dx.doi.org/10.33806/ijaes2000.12.1.5.
Testo completoAbstract (sommario):
Often dubbed as a romance, a Polynesian fantasy, The Island is one of Byron's finest examples of Romantic dialogism, prefiguring the indeterminate nature of modern literature. However, Byron scholars have shied away from a serious reading of this poem due to its slippery and supposedly “un”-Byronic quality. Written concurrently with Don Juan, The Island enjoys much of Byron’s poetic maturity and social concern with the liberal/radical individualism, represented by Christian Fletcher and anti-social existence of his fellow mutineers. The paper will argue that in this poem, the cultural, political, and gender/genre dialectics of binary oppositions are playfully deconstructed and that Byron, by overriding the femininity of the romance genre and transgressing the "politically correct" master narrative of the imperial discourse, anticipates in The Island Bakhtin’s chronotope through the title of the poem, the overlapping of history and fiction; and the opposition between the narrative and the genre. Hoodwinked with the romance formal trappings and entangled with Byron’s polyphonic voices critics have undervalued The Island as one of the mature poems of Byron, which actualizes Hume’s fear of the romance genre’s threat of subverting the power politics of gender/genre/race, in an attempt to project possibilities of a new social order. .
12
Sivakumar, Arunkumar, Ravali Priya Pentapati e Shrivats Srinivasan. "Factors Influencing Customers’ Insights on Digital Banking: An Empirical Study". Journal of Applied And Theoretical Social Sciences 4, n. - (3 maggio 2022): 12–25. http://dx.doi.org/10.37241/jatss.2022.53.
Testo completoAbstract (sommario):
In this liberal global economy, technology has substituted all the aspects of the conventional and established style of life, and the banking field is no special case for this dynamic phenomenon. In India, digital banking is expanding at an expeditious pace propelled by marketing master plans assumed by many commercial banks. Traditional and customary banking can never be subverted despite aggressive responses to digital banking. The prime objective of this study and article is to brief the digital banking customer’s perspective on “whether digital banking is a supplement or substitution to the traditional way of banking?” The theoretical framework comprises the factors that affect digital banking: they are Service quality, Customers persuasion, demographic variables, and Existing technology, respectively. The population of this project is from Karaikal, Tamil Nadu, India, and was studied using systematic random sampling. The statistical values are obtained using Correlation, Regression analysis, and One Way ANOVA. The proposed study evaluates various factors impacting digital banking and suggests a few steps to take digital banking one step ahead.
13
Wiarda, Howard J. "The Political Sociology of a Concept: Corporatism and the “Distinct Tradition”". Americas 66, n. 1 (luglio 2009): 81–106. http://dx.doi.org/10.1353/tam.0.0155.
Testo completoAbstract (sommario):
The field of Latin American Studies owes much to Professor Howard J. Wiarda, whose pioneering work on “corporatism” and political culture during the 1960s and 1970s helped establish a new conceptual paradigm for interpreting the persistence of corporately defined, institutional identities throughout Latin America, despite the purported triumph of the “Liberal Tradition.” A child of Dutch parents, his early travels throughout Africa, Asia, and Latin America sparked a keen interest in the question of “third world development.” Entering graduate school in the early 1960s, Professor Wiarda gravitated to the newly emergent field of modernization studies at the University of Florida, where he received his masters and doctorate degrees in Latin American politics. It was a time of tremendous social ferment in Latin America and his early fieldwork took him to the Dominican Republic, Mexico and Brazil, among other places. In each instance, he found recognizable patterns that transcended geographic locations, patterns that seemed to directly challenge the predominant arguments set forth in the modernization literature at the time.
14
Sharma, K. L. "A Paradigm Shift in Indian Sociology: Seminal Contributions of Professor Yogendra Singh". Sociological Bulletin 71, n. 2 (aprile 2022): 167–92. http://dx.doi.org/10.1177/00380229221081976.
Testo completoAbstract (sommario):
Since this is the First Memorial Lecture in honour of Professor Yogendra Singh, the author has briefly reflected on the persona of Singh. Certainly, his outstanding contributions in reshaping of Indian sociology are the main focus of this article. Professor Singh was quite distinct from sociologists and social scientists of his times, as a human being, and as a teacher, researcher and author. In the 1960s, he attempted a systematic analysis of Indian sociology. Over a period of half a century, Professor Singh conducted studies on a wide range of themes, such as village life, social stratification, youth, culture, urbanization, nonviolence and peace, professions, social movements, tradition and modernity, globalization, and social conditioning of Indian sociology. Of all this, Singh’s main contribution lies in his ability to conceptualise empirical studies and narratives and examine the relevance of pre-given concepts and theories at the ground level. Based on his vast knowledge of sociological concepts, theories and thoughts, he was often mentioned as ‘an incurable theorist’. His books, such as Modernization of Indian Tradition (1973), Concepts and Theories of Social Change (1974a), Image of Man: Ideology and Theory in Indian Sociology (1984c) and Indian Sociology: Social Conditioning and Emerging Concerns (1986b) speak of Singh’s concern for reshaping of Indian sociology. Singh was a liberal social scientist, a centrist, as he followed a middle path, as reflected in his pragmatic eclecticism. Singh has attempted constructive criticisms of culturological studies, while providing a review of paradigms and theoretic orientations and periodization in Indian sociology. He states that there is no succession of paradigms and theoretic orientations. There is co-existence of competing paradigms and orientations. There are no master theories. Singh discusses Indian sociology ranging from being ‘consensual to dialectical-historical’ to ‘critical’ and symbolic-phenomenological orientations. In this context, he talks of a world view of sociology and the challenge of post-modernity, and challenges to globalization, identity and economic development. Regarding social change, Singh refers to a three-fold classification of approaches, namely, evolutionary, cultural and structural approaches. In addition to these, Singh also emphasises on cognitive-historical and institutional approaches. In regard to the study of social change and development, Singh reflects on issues, such as a quality of life for citizens, levels of social justice, economic security, harmony among social groups, nation-state, uneven incomes, disintegration, and crises and impediments in Indian society. Author concludes Professor Singh’s seminal contributions in terms of his liberal thinking and all-inclusive approach. Singh had an open mind, without an ideological or statist command. He developed his own unique method of understanding, interpretation, analysis and conceptualisation. He has written with passion on Indian sociology. Singh has analysed ideology, theory and method in Indian sociology from the 1950s till the second decade of the 21st century. Singh has made a search for ‘social’, ‘social relations’ and ‘society’. He has connected ‘form’ with ‘substance’, and vice-a-versa. Singh had no camouflage or the smoke screen of jargon and no hidden agenda.
15
Sharma, K. L. "A Paradigm Shift in Indian Sociology: Seminal Contributions of Professor Yogendra Singh". Sociological Bulletin 71, n. 2 (aprile 2022): 167–92. http://dx.doi.org/10.1177/00380229221081976.
Testo completoAbstract (sommario):
Since this is the First Memorial Lecture in honour of Professor Yogendra Singh, the author has briefly reflected on the persona of Singh. Certainly, his outstanding contributions in reshaping of Indian sociology are the main focus of this article. Professor Singh was quite distinct from sociologists and social scientists of his times, as a human being, and as a teacher, researcher and author. In the 1960s, he attempted a systematic analysis of Indian sociology. Over a period of half a century, Professor Singh conducted studies on a wide range of themes, such as village life, social stratification, youth, culture, urbanization, nonviolence and peace, professions, social movements, tradition and modernity, globalization, and social conditioning of Indian sociology. Of all this, Singh’s main contribution lies in his ability to conceptualise empirical studies and narratives and examine the relevance of pre-given concepts and theories at the ground level. Based on his vast knowledge of sociological concepts, theories and thoughts, he was often mentioned as ‘an incurable theorist’. His books, such as Modernization of Indian Tradition (1973), Concepts and Theories of Social Change (1974a), Image of Man: Ideology and Theory in Indian Sociology (1984c) and Indian Sociology: Social Conditioning and Emerging Concerns (1986b) speak of Singh’s concern for reshaping of Indian sociology. Singh was a liberal social scientist, a centrist, as he followed a middle path, as reflected in his pragmatic eclecticism. Singh has attempted constructive criticisms of culturological studies, while providing a review of paradigms and theoretic orientations and periodization in Indian sociology. He states that there is no succession of paradigms and theoretic orientations. There is co-existence of competing paradigms and orientations. There are no master theories. Singh discusses Indian sociology ranging from being ‘consensual to dialectical-historical’ to ‘critical’ and symbolic-phenomenological orientations. In this context, he talks of a world view of sociology and the challenge of post-modernity, and challenges to globalization, identity and economic development. Regarding social change, Singh refers to a three-fold classification of approaches, namely, evolutionary, cultural and structural approaches. In addition to these, Singh also emphasises on cognitive-historical and institutional approaches. In regard to the study of social change and development, Singh reflects on issues, such as a quality of life for citizens, levels of social justice, economic security, harmony among social groups, nation-state, uneven incomes, disintegration, and crises and impediments in Indian society. Author concludes Professor Singh’s seminal contributions in terms of his liberal thinking and all-inclusive approach. Singh had an open mind, without an ideological or statist command. He developed his own unique method of understanding, interpretation, analysis and conceptualisation. He has written with passion on Indian sociology. Singh has analysed ideology, theory and method in Indian sociology from the 1950s till the second decade of the 21st century. Singh has made a search for ‘social’, ‘social relations’ and ‘society’. He has connected ‘form’ with ‘substance’, and vice-a-versa. Singh had no camouflage or the smoke screen of jargon and no hidden agenda.
16
Wiarda, Howard J. "The Political Sociology of a Concept: Corporatism and the “Distinct Tradition”". Americas 66, n. 01 (luglio 2009): 81–106. http://dx.doi.org/10.1017/s0003161500004430.
Testo completoAbstract (sommario):
The field of Latin American Studies owes much to Professor Howard J. Wiarda, whose pioneering work on “corporatism” and political culture during the 1960s and 1970s helped establish a new conceptual paradigm for interpreting the persistence of corporately defined, institutional identities throughout Latin America, despite the purported triumph of the “Liberal Tradition.” A child of Dutch parents, his early travels throughout Africa, Asia, and Latin America sparked a keen interest in the question of “third world development.” Entering graduate school in the early 1960s, Professor Wiarda gravitated to the newly emergent field of modernization studies at the University of Florida, where he received his masters and doctorate degrees in Latin American politics. It was a time of tremendous social ferment in Latin America and his early fieldwork took him to the Dominican Republic, Mexico and Brazil, among other places. In each instance, he found recognizable patterns that transcended geographic locations, patterns that seemed to directly challenge the predominant arguments set forth in the modernization literature at the time.
17
Khair, Nurul, Siti Halimah e Siti Hadaynayah Salsabila. "The Interpretation of Anthropomorphic Verses in the View of Muhammad Husain Thabathabai". AJIS: Academic Journal of Islamic Studies 5, n. 2 (20 dicembre 2020): 149. http://dx.doi.org/10.29240/ajis.v5i2.1859.
Testo completoAbstract (sommario):
This writing is library research on Muhammad Husain Thabathabai’s thought. It concerns about the anthropomorphist verses which is motivated by the interpretation of the Mujassimah to see that Allah SWT has a physical form in His existence by referring to anthropomorphic verses as the principle of argument. As a result, the existence of Allah as the Creator is the same as human existence. Besides the textual interpretation of anthropomorphic verses can be misunderstood, it's also known that rational view or liberal can cause misunderstanding in explaining about the meaning of divine word. In order to solve this problem, the writing is aimed to examine the interpretation of anthropomorphic verses to obtain the essence of existence of Allah SWT without relying on textual and rational understanding based on Muhammad Husain Thabathabai master piece, Al-Mīzan Tafsīr Al-Qur'an. By using descriptive-analytical method, this paper will get the conclusion that Muhammad Husain Thabathabai studied and examined the anthropomorphic verses using takwil approach as one of the esoteric interpretation methods which implies three terms, namely kinayah, siyaq or context of the verses, and Qur’an bil Qur’an. Based on these three terms, the authors use to question research that what are the implications of the interpretation of anthropomorphic verses in the view of the commentators and how Muhammad Husain Thabathabai's solution in solving the problematic interpretation of anthropomorphic verses. The results of this paper is to offer a new perspective in interpreting anthropomorphic verses, so that each individual can understand the essence and the degree of existence of Allah in his tawhid paradigm
18
Khair, Nurul, Siti Halimah e Siti Hadaynayah Salsabila. "The Interpretation of Anthropomorphic Verses in the View of Muhammad Husain Thabathabai". AJIS: Academic Journal of Islamic Studies 5, n. 2 (20 dicembre 2020): 149. http://dx.doi.org/10.29240/ajis.v5i2.1859.
Testo completoAbstract (sommario):
This writing is library research on Muhammad Husain Thabathabai’s thought. It concerns about the anthropomorphist verses which is motivated by the interpretation of the Mujassimah to see that Allah SWT has a physical form in His existence by referring to anthropomorphic verses as the principle of argument. As a result, the existence of Allah as the Creator is the same as human existence. Besides the textual interpretation of anthropomorphic verses can be misunderstood, it's also known that rational view or liberal can cause misunderstanding in explaining about the meaning of divine word. In order to solve this problem, the writing is aimed to examine the interpretation of anthropomorphic verses to obtain the essence of existence of Allah SWT without relying on textual and rational understanding based on Muhammad Husain Thabathabai master piece, Al-Mīzan Tafsīr Al-Qur'an. By using descriptive-analytical method, this paper will get the conclusion that Muhammad Husain Thabathabai studied and examined the anthropomorphic verses using takwil approach as one of the esoteric interpretation methods which implies three terms, namely kinayah, siyaq or context of the verses, and Qur’an bil Qur’an. Based on these three terms, the authors use to question research that what are the implications of the interpretation of anthropomorphic verses in the view of the commentators and how Muhammad Husain Thabathabai's solution in solving the problematic interpretation of anthropomorphic verses. The results of this paper is to offer a new perspective in interpreting anthropomorphic verses, so that each individual can understand the essence and the degree of existence of Allah in his tawhid paradigm
19
Brooks, Jeffrey. "How Tolstoevskii Pleased Readers and Rewrote a Russian Myth". Slavic Review 64, n. 3 (2005): 538–59. http://dx.doi.org/10.2307/3650141.
Testo completoAbstract (sommario):
Jeffrey Brooks argues that Fedor Dostoevskii and Lev Tolstoi drew on and recast a particularly Russian mythology of doomed rebellion in order to explore issues of free will, self-fulfillment, and redemption. The literary giants employed narrative structures similar to popular formulas. They imagined their work and even their lives in terms of an opposition between freedom and order, echoing themes of Aleksandr Pushkin and Nikolai Gogol'. By linking Tolstoi and Dostoevskii to mythologies of banditry, Brooks illuminates the interaction between high and low cultures. He locates their work in the context of social and cultural transformations of the liberal postreform era, showing how readers' expectations changed in a fluid society. Readers increasingly wanted freedom to triumph over the myth's earlier doom, but censors remained vigilant. He shows how Tolstoi and Dostoevskii satisfied both censors and readers by framing tales of adventure and romance with moralistic beginnings and endings conforming to the format of the long serial novel. The formulaic sandwich that frustrated the censors was used with similar effect by N. I. Pastukhov, author of Russia's first modern popular novel, The Bandit Churkin, which was serialized in Moskovskii listok in the early 1880s. Brooks affirms the mastery of Tolstoi and Dostoevskii that transcends time and place, but shows the roots of their work in Russian preoccupations with freedom and order.
20
Hung, Jochen. "“Bad” Politics and “Good” Culture: New Approaches to the History of the Weimar Republic". Central European History 49, n. 3-4 (dicembre 2016): 441–53. http://dx.doi.org/10.1017/s0008938916000625.
Testo completoAbstract (sommario):
More than thirty years ago, Eberhard Kolb commented that the vast wealth of research on the history of the Weimar Republic made it “difficult even for a specialist to give a full account of the relevant literature.” Since then, the flood of studies on Weimar Germany has not waned, and by now it is hard even to keep track of all the review articles meant to cut a swath through this abundance. Yet the prevailing historical image of the era has remained surprisingly stable: most historians have accepted the master narrative of the Weimar Republic as the sharp juxtaposition of “bad” politics and “good” culture, epitomized in the often-used image of “a dance on the edge of a volcano.” Kolb, for example, described “the sharp contrast between the gloomy political and economic conditions … and the unique wealth of artistic and intellectual achievement” as “typical of the Weimar era.” Detlev Peukert, arguably the most innovative scholar of Weimar history, criticized this historical image but, at the same time, declared this dichotomy “an integral feature of the era.” The latest example can be found in the work of Eric D. Weitz, who summarizes the fate of Weimar Germany as “the striving for something new and wonderful encountering absolute evil,” juxtaposing the “sparkling brilliance” of modernist masters like Bertolt Brecht, Thomas Mann, and Bruno Taut with “the plain hatred of democracy” of Weimar's right-wing extremists. This contrasting of politics and culture is a narrative device that only makes sense, however, from our contemporary vantage point of Western liberal democracy and from our understanding of progressive art. This retrospective interpretation is not in itself the problem—after all, historians can never really escape their own historical contexts. It becomes problematic, however, when it is treated not as an interpretation but as historical fact. Weimar Germans certainly would not have shared this narrative wholeheartedly: many would not have subscribed to the depiction of their time as a never-ending parade of political breakdowns and economic disasters. Even more would have rejected the view of the Berlin-based avant-garde as a sign of progressive achievement—if they had ever had the chance to see its representative works in the first place. The sharp distinction between “bad” Weimar politics and “good” Weimar culture not only fails to do justice to the way many of these Germans perceived their time but also keeps us from understanding how closely intertwined these two spheres were in the Weimar Republic. Thus, rather than giving an overview of the latest additions to Weimar historiography, this review essay looks at how recent publications have questioned—or conformed to—this dominant narrative.
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Kozlov, A. E. "A Discussion on Chess in Russian Criticism of the 1850s and 1860s". Vestnik NSU. Series: History and Philology 21, n. 6 (20 giugno 2022): 138–48. http://dx.doi.org/10.25205/1818-7919-2022-21-6-138-148.
Testo completoAbstract (sommario):
Purpose. The article aims to consider the public evaluation of chess and attitude toward this game from the perspective of aesthetic disputes of the 1850s (based on the materials from magazines “Sovremennik”, “Otechestvennye zapiski”, “Russkoe slovo”).Results. The popularization of chess in Russian periodicals such as magazines coincided with socio-cultural changes: the opening of the first society of chess amateurs in St. Petersburg, the publication of many manuals and tutorials, including those written by Russian masters. The key role in the popularization of the chess game was played by the patron of society G. A. Kushelev-Bezborodko, who also supported the appearance of a special supplement in the “Russkoe slovo” magazine. The article deals with the attacks of the satirical weekly magazine “Iskra” on the Chess sheet. Concluding this assault, the “Iskra” columnist Vasiliy Kurochkin quoted poetry by Nickolay Nekrasov “No time for chess, No time for songs”.Conclusion. The article attempts to include local episode from the history of literary struggle in a broader context associated with both the configurations of the reader's and writer's everyday life, and the aesthetic disputes of the era. For the liberal critics of 1850, chess became the center of aesthetic theory, allowing the confrontation between geniuses and talents, for the radical commoners, game became an everyday phenomenon using at leisure.
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Nicgorski, Walter. "The nature and purpose of liberal education". Conocimiento y Acción, n. 1 (3 maggio 2021): 106–20. http://dx.doi.org/10.21555/cya.i1.2021.2218.
Testo completoAbstract (sommario):
This is the first of three lectures on the theme of Liberal Education and Human Freedom presented late in 2017 as a master class in Catedra Carlos Llano. The lectures were given at Universidad Panamericana’s campuses at Aguascalientes and Mexico City on successive weeks.
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Nicgorski, Walter. "The ways and means of liberal education". Conocimiento y Acción, n. II (8 gennaio 2022): 55–65. http://dx.doi.org/10.21555/cya.i2.1.2468.
Testo completoAbstract (sommario):
This is the second of three lectures on the theme of Liberal Education and Human Freedom presented late in 2017 as a master class in Catedra Carlos Llano. The lectures were given at Universidad Panamericana’s campuses at Aguascalientes and Mexico City on successive weeks.
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Liu, Jian. "Research On the Implementation Path of Social Work Talent Cultivation in Local Colleges and Universities Under the Background of New Liberal Arts". Journal of Contemporary Educational Research 6, n. 10 (26 ottobre 2022): 20–25. http://dx.doi.org/10.26689/jcer.v6i10.4430.
Testo completoAbstract (sommario):
The core task of the NEW LIBERAL ARTS construction is to cultivate a NEW LIBERAL ARTS talent team that can master multidisciplinary professional knowledge with high professional quality, strong comprehensive ability, and strong practical ability. The NEW LIBERAL ARTS construction is both an opportunity and a challenge to the development of social work majors, and how to integrate social work majors better into the NEW LIBERAL ARTS construction has become an increasingly urgent issue of social work education. This paper summarizes the action strategies for the cultivation of social work professionals in the context of the NEW LIBERAL ARTS construction through research and analysis on the basis of the inner connection between the NEW LIBERAL ARTS construction and the cultivation of social work talents.
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Biehl, João, e Sebastián Ramírez Hernandez. "The phantasy of theory and the missing people". Focaal 2012, n. 63 (1 giugno 2012): 125–26. http://dx.doi.org/10.3167/fcl.2012.630112.
Testo completoAbstract (sommario):
In this theoretically ambitious article, Andrés Guerrero aims to rethink the North’s Master Narrative of liberal citizenship, comparing the administration of Indians in past Ecuador with the administration of illegal immigrants in Spain today “as a sort of distorted reflection.”
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Ahmet, Alver. "The hegemony of the liberal–secular master narrative in Orhan Pamuk’sSnow". Journal of European Studies 43, n. 3 (27 agosto 2013): 244–57. http://dx.doi.org/10.1177/0047244113492293.
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Hodgson, Peter C. "Liberal Theology". Expository Times 122, n. 1 (14 settembre 2010): 4–10. http://dx.doi.org/10.1177/0014524610377044.
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Presbuteros. "Lifelong Liberal". Expository Times 100, n. 6 (marzo 1989): 240. http://dx.doi.org/10.1177/001452468910000636.
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SHIBATA, Atsuhiko. "Rethinking Liberal Citizenship". Japanese Sociological Review 72, n. 2 (2021): 135–50. http://dx.doi.org/10.4057/jsr.72.135.
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Kaplan, Morris B. "The Last Liberal?" GLQ: A Journal of Lesbian and Gay Studies 1, n. 2 (1994): 199–208. http://dx.doi.org/10.1215/10642684-1-2-199.
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Colvin, Robert E. "Leadership Studies and Liberal Education". Journal of Leadership Education 2, n. 2 (1 dicembre 2003): 28–36. http://dx.doi.org/10.12806/v2/i2/ab1.
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Kohlmann, Benjamin. "Liberal". Victorian Literature and Culture 51, n. 3 (2023): 447–50. http://dx.doi.org/10.1017/s1060150323000293.
Testo completoAbstract (sommario):
This short keyword essay begins by turning to the socially progressive “New Liberalism” of the decades around 1900 in order to think about the eclipse of certain traditions of liberal thought from the Cold War onward (this part of the essay takes its cue from Sam Moyn's recent Carlyle lectures on Cold War liberalism). The piece then considers how the (literary, political, social) legacies of this reconstituted liberalism might speak to our own current (“neoliberal” rather than “New Liberal”) moment when, in Bonnie Honig's words, “efficiency is no longer one value among others. . . . It has become rationality itself, and it is the standard by which everything is assessed.”
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D'Costa, Gavin. "Christianity and Liberal". International Journal of Public Theology 3, n. 1 (2009): 125–26. http://dx.doi.org/10.1163/156973209x387406.
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Morgan, Robert. "Liberal Theological Hermeneutics". Journal of Theological Studies 68, n. 1 (aprile 2017): 212–29. http://dx.doi.org/10.1093/jts/flx060.
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Parsons, Stephen. "A Liberal Theology". Expository Times 122, n. 10 (22 giugno 2011): 477. http://dx.doi.org/10.1177/00145246111220100102.
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De Castro, ZÍlia Osório. "Liberal Rainbow". Revista de História das Ideias 37 (14 maggio 2019): 33–53. http://dx.doi.org/10.14195/2183-8925_37_2.
Testo completoAbstract (sommario):
Portuguese political contemporaneity arose on 24th August 1820. By keeping the Bragança dinasty, it was expected that the theoretical assumptions defining the King’s sovereignty would be replaced by those implying the nation’s sovereignty. Reaction was immediate. Everyone claimed to be liberal, but some felt reservations concerning certain principles of liberalism and proposed different political solutions. We intend to analyse authors of various opinions and therefore we named our article «Liberal Rainbow».
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Crossley Jr., John P. "The "Elective Affinity" between Liberal Theology and Liberal Politics". Journal of the Society of Christian Ethics 27, n. 2 (2007): 209–26. http://dx.doi.org/10.5840/jsce200727210.
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Engel, Ulf, e Martina Keilbach. "Master of arts „global studies“". Soziologie 34, n. 3 (luglio 2005): 297–99. http://dx.doi.org/10.1007/s11617-005-0186-x.
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Felek, Özgen. "The Master of the Master: The Twisted Story of an Imperial Master and His Disciple". Journal of Sufi Studies 1, n. 2 (2012): 169–92. http://dx.doi.org/10.1163/22105956-12341241.
Testo completoAbstract (sommario):
Abstract The master-disciple relationship requires a mutual recognition and dependency based on mutual passion and devotion, regardless of each member’s social, cultural, political, and ethical background. It is shaped by mystical etiquette as detailed in the Sufi tradition. The relationship between spiritual masters and their disciples has been dealt with at length in many studies, mainly based on the descriptions provided in normative Sufi texts. The present article demonstrates new perspectives in discussing how master-disciple relationships can be more complex than what the Sufi manuals portray. A close reading of the letters from the Ottoman sultan Murād III (r. 982–1003/1574–95) to his spiritual master Şücāʿ Dede provides insight into the struggles of the sultan with the realities of a master-disciple relationship as well as how the dependency is negotiated in real life. By presenting the inner dynamics of such a relationship from a disciple’s perspective, the letters of Murād III vividly exhibit that the master-disciple relationship has not always been as straightforward and pure in actual practice as it is described to be in the theoretical literature.
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Alexander, H. A. "JEWISH STUDIES, LIBERAL LEARNING, AND EDUCATION". Jewish Education 55, n. 2 (marzo 1987): 9–17. http://dx.doi.org/10.1080/0021642870550204.
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Curtler, Hugh Mercer. "Culture studies vs. the liberal arts". Academic Questions 20, n. 1 (marzo 2007): 38–45. http://dx.doi.org/10.1007/bf03033398.
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Fort, Andrew O. "Contemplative Studies and the Liberal Arts". Buddhist-Christian Studies 33, n. 1 (2013): 23–32. http://dx.doi.org/10.1353/bcs.2013.0025.
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Christensen, Christian O. "Karl Polanyi og utopien om det fri marked - en introduktion til Karl Polanyis The Great Transformation". Slagmark - Tidsskrift for idéhistorie, n. 64 (9 marzo 2018): 131–45. http://dx.doi.org/10.7146/sl.v0i64.104089.
Testo completoAbstract (sommario):
This article offers the first comprehensive introduction to Karl Polanyi’s The Great Transformation (TGT) from 1944 written in Danish. Relatively unnoticed by the time of its publication, TGT has since received widespread attention, especially after the rise of economic globalisation and neo-liberal policies. The thesis of TGT is that the great wars and crisis of Western civilization in the 20th century should be seen against the backdrop of the 19th century’s liberal civilisation. Polanyi argues that the attempt to create a liberal, free market world order was crucial for the later breakdown of Western civilization. Polanyi’s concept of a ‘double movement’ traces the historical dialectic between the creation of free markets, and the reactions against these. Central to the legacy of Polanyi is his concept of ‘embeddedness’, which has become a key concept in economic sociology. Whereas before 19th century liberal civilization, economic relationships and markets were ‘embedded’ in social relationships, 19th century ‘liberal utopia’ was an attempt to embed societies into markets. In this ‘master narrative’ of Western civilization, Polanyi traces the historical trajectory of the market, its intellectual history, and its historical significance. The article introduces mainthemes of TGT and the reception of TGT. At the end, it briefly sketches a ‘Polanyian’ account of the world financial crisis of 2008.
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Neil, Jeremy. "The Liberal Conscience". Faith and Philosophy 26, n. 2 (2009): 225–28. http://dx.doi.org/10.5840/faithphil200926232.
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Urbonienė, Skaidrė. "“God-Maker” in Lithuanian Village of the End of the 19th – the First Half of the 20th Century: an Artist and / or a Craftsman". Tautosakos darbai 53 (30 giugno 2017): 94–112. http://dx.doi.org/10.51554/td.2017.28552.
Testo completoAbstract (sommario):
The article focuses on the issue of creative freedom exercised by the self-educated folk carvers – the so-called dievdirbiai (literally, “god-makers”), discussing whether the “godmaker” was free to create or if his creative freedom was limited, and if so – by whom, to what extent and why.In the 19th – the first half of the 20th century, the “god-making” constituted a branch of the wood processing craft, and its practitioners were primarily artisans seeking to make their living from this trade or earn some additional income. No artisan worked without first receiving demand or requests. These people were exceptional individuals characterized by high creative capacities, outstanding mastership in various crafts, resourcefulness, sometimes also by peculiar ways of behavior, appearance or mode of life that deviated from the traditional established patterns, therefore frequently labelled as weirdos.In order to be in demand and enhance their selling rate, the “god-makers” sought recognition as renowned masters. The recognition chiefly rested on the opinion of the parish priest. Priests frequently denounced works characterized by primitive plastics, even declining to sanctify them. However, according to the popular opinion, sanctifying of the statuettes meant their positive recognition. Besides, the unsanctified “gods” were widely believed to have no power. Therefore, masters endeavored to comply with the customers’ wishes, also adhering to the demands that essentially involved following the standards of the Christian iconography and implied making easily recognizable saints. Another popular request was making the statuettes as realistic as possible.The masters usually complied with the above-mentioned demands, therefore adhering to the main schemes of iconographic composition. However, they exercised certain degree of freedom in terms of interpreting attributes, details and colors of clothing (particularly in case of female saints), and introducing certain motives related to the folk worldview or peculiarities of peasant daily life and clothing.Occasional connections of iconographic types occurring in folk sculpture can also be regarded as manifestations of creativity and rather liberal interpretation of plots. The “godmakers” were particularly prone to integrate several plots related to Virgin Mary, perhaps attempting to enhance the expressive qualities of the statuettes and highlight the importance of the God’s Mother in the human life. Especially Mary’s head used to be ingeniously adorned in an attempt to emphasize her image as the Heavenly Queen.Thus, some “god-makers” retained originality in their work: rather than mechanically copying prototype compositions, poses and details, they would reshape them in their own way, integrating into a harmonious whole, preserving their distinctive style of carving, enduing statuettes with certain emotional expression, varying the same plots in terms of poses, details, and clothing. However, others approached the produce of the church workshops, adding nearly no individual features and just closely reiterating the prototypes.In the traditional village community of the 19th – the first half of the 20th century, creativity and craft went hand in hand. The “god-maker” was both an artisan and an artist. The opposition between craft and creative work acquired distinct shape only in modern times. Previously, neither customers’ requests nor established notions regarding following of the prototypes seemed to the “god-maker” as limiting his creative freedom. He created interpreting things against the framework of specific rules at the time when object of art was not yet separate from the object of worship. Thus, requirement to adhere to the iconography seemed natural, since the prime concern for people of the time was the message conveyed by the statuette, i. e. the meaning of its plot rather than its artistic expression.From the modern point of view, we should discuss the question of relationship between creativity and craft in the “god-making” only in regard to the individual masters – by comparing their compositions, expressive means and details. In some cases, there would be ample creative features, while in others creativity would appear scant, or just an attempt at precise copying of the prototype would be spotted. However, an approach based on the recent scholarly discourse is also possible, suggesting transcending the typical modernist notion and promoting wider perception of creativity, that would diminish the gap between notions of original and its copy, art and craft, innovation and tradition in the daily life. Then the works of the “god-making” masters striving at precise copying of the prototypes may also be regarded as manifestations of creativity.
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Loobuyck, Patrick. "Liberal multiculturalism". Ethnicities 5, n. 1 (marzo 2005): 108–23. http://dx.doi.org/10.1177/1468796805051679.
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Kelly, Colm. "Derrida in the University, or the Liberal Arts in Deconstruction". Canadian Journal of Higher Education 42, n. 2 (31 agosto 2012): 49–66. http://dx.doi.org/10.47678/cjhe.v42i2.183582.
Testo completoAbstract (sommario):
Derrida’s account of Kant’s and Schelling’s writings on the origins of the modern university are interpreted to show that theoretical positions attempting to oversee and master the contemporary university find themselves destabilized or deconstructed. Two examples of contemporary attempts to install the liberal arts as the guardians and overseers of the contemporary university are examined. Both examples fall prey to the types of deconstructive displacements identified by Derrida. The very different reasoning behind Derrida’s own institutional intervention in the modern French university is discussed. This discussion leads to concluding comments on the need to defend pure research in the humanities, as well as in the social and natural sciences, rather than elevating the classical liberal arts to a privileged position.
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Bacher, Robert. "ELCA: Liberal Sell-Out?" Dialog 50, n. 1 (marzo 2011): 6–8. http://dx.doi.org/10.1111/j.1540-6385.2010.00572.x.
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Leaman, Oliver. "Book Reviews : 'Liberal Islam'". Expository Times 103, n. 4 (gennaio 1992): 122–23. http://dx.doi.org/10.1177/001452469210300417.
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Holloway, Richard. "Book Review: Liberal Evangelism". Theology 98, n. 783 (maggio 1995): 245–46. http://dx.doi.org/10.1177/0040571x9509800338.
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