Charles Horton Cooley, Pragmatist or Belletrist? The Complexity of Influence and the Decentering of Intellectual Traditions

2012 ◽  
Vol 35 (1) ◽  
pp. 24-48 ◽  
Author(s):  
Glenn Jacobs
Keyword(s):  
Intellectual Traditions ◽  
Charles Horton Cooley

Learning

2018 ◽  
Author(s):  
Ulrich Kühnen ◽  
Marieke van Egmond
Keyword(s):  
Social Cognitive ◽  
Relevant Literature ◽  
Empirical Literature ◽  
Learning Beliefs ◽  
Good Person ◽  
Intellectual Traditions ◽  
Diverse Backgrounds ◽  
Metacognitive Beliefs ◽  
Ancient Times ◽  
And Performance

Do metacognitive beliefs about learning differ across cultures? This chapter reviews relevant literature from different fields (in particular from educational science and from social, cognitive, and educational psychology). Building on previous work, it argues that Western students conceptualize learning primarily as the acquisition of knowledge and the development of mental skills (“mind orientation”). According to the “virtue orientation” that is more prevalent among Asians, learning encompasses in addition the pursuit of moral and social development. Both orientations are embedded in intellectual traditions that go back to ancient times (i.e., to Socrates in the West and to Confucius in the East). They are also associated with the culturally conferred understanding of what it means to be a good person, which differs between individualist and collectivist societies. The chapter reviews the empirical literature showing that discrepancies in learning beliefs between faculty and students from diverse backgrounds are detrimental for academic satisfaction and performance.

Naming an Unnamable God

2018 ◽  
Author(s):  
James A. Diamond
Keyword(s):  
Hebrew Bible ◽  
Biblical Narratives ◽  
Jewish Intellectual ◽  
Intellectual Traditions ◽  
The Moment

One of the most crucial sources for divulging knowledge about the nature of God and his relationship with his creation are the various names by which God is identified throughout the Hebrew Bible and the rabbinic corpus. This chapter examines those names, especially the Tetragrammaton, based on God’s revelation to Moses recorded in Exodus of the name “I will be who I will be.” Close readings of the biblical narratives as interpreted by all the Jewish intellectual traditions, including rabbinic/midrashic, rationalist/philosophical, and kabbalistic/mystical, reveal a God of “becoming” rather than the philosophical God of “being.” The encounter and dialogue, between Moses and God, out of which the name emerges is the moment that transformatively envisages all future divine–human encounters.

The Anthropocene blues: Notes from Mississippi

2021 ◽  
pp. 205301962110015
Author(s):  
Jason Ludwig
Keyword(s):  
Economic Development ◽  
Environmental Change ◽  
Political Thought ◽  
Black Studies ◽  
Political Practice ◽  
Power Structures ◽  
Ecological Degradation ◽  
Intellectual Traditions ◽  
Racial Injustice ◽  
Black Political Thought

This article argues for the importance of integrating histories of enslaved Africans and their descendants—including histories of resistance to racialized power structures—within narratives about the Anthropocene. It suggests that the Black Studies Scholar Clyde Wood’s concept of the “blues epistemology” offers conceptual tools for considering how Black political and intellectual traditions have strived to imagine and create a more livable world amid the entangled crises of racial injustice and ecological degradation. I argue that locating Black political thought within broader narratives of environmental change and economic development illuminates the racial dimensions of current global ecological crises and orients scholarship and political practice toward the spaces in which such thought is being animated today in response to the challenges of the Anthropocene.

scholarly journals Bilad al-Brazil: The Importance of West African Scholars in Brazilian Islamic Education and Practice in Historic and Contemporary Perspective

Religions ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 131
Author(s):  
Ayodeji Ogunnaike
Keyword(s):  
World War I ◽  
North Africa ◽  
West African ◽  
Islamic Education ◽  
World War ◽  
Middle Passage ◽  
Urban Centers ◽  
Sudan I ◽  
Intellectual Traditions ◽  
Contemporary Perspective

While it is well established now that the middle passage did not entirely separate Africans who were forcibly brought to the Americas from their home cultures and traditions, these connections are often studied and understood in the form of survivals or ancestral memory. This paper argues that in major urban centers in Brazil until around the time of World War I, West Africans not only managed to recreate Islamic communities and intellectual traditions, but maintained important contacts with their homelands. In much the same way that scholars have argued that the Sahara constituted an avenue of exchange and connection between North Africa and Bilad al-Sudan, I argue here that the Atlantic Ocean was not an insurmountable barrier but provided opportunities for African Muslims to extend the traditions of Bilad al-Sudan into Brazil—albeit to a much lesser extent.

Environmental Justice and Indigeneity

Anthropology ◽  
2021 ◽  
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Analytical Framework ◽  
Knowledge Systems ◽  
Legal Traditions ◽  
Indigenous Nations ◽  
Legal Context ◽  
Intellectual Traditions ◽  
Indigenous Perspectives ◽  
United Nations Declaration

Indigenous environmental justice (IEJ) is distinct from the broader EJ field, which has been found to exhibit certain limitations when applied to Indigenous contexts. Indigenous scholars have observed, for example, that EJ scholarship generally does not consider Indigenous sovereignty, laws, and governance. Attempts to ensure the relevance and applicability of EJ to Indigenous contexts and realities have resulted in what can be thought of as an “Indigenizing” of the EJ scholarship. Recent scholarship thus recognizes that Indigenous peoples occupy a unique position in terms of historical, political, and legal context, and that this requires specific recognition of their goals and aspirations, such as those outlined in the United Nations Declaration on the Rights of Indigenous Peoples (UN General Assembly [UNGA] 2007). Achieving IEJ will require more than simply incorporating Indigenous perspectives into existing EJ theoretical and methodological frameworks, as valuable as these are for diagnosing injustice. IEJ offers a theoretical and analytical framework that goes beyond “Indigenizing” and “decolonizing” existing EJ scholarship and extends to frameworks informed by Indigenous intellectual traditions, knowledge systems, and laws. Indigenous nations and societies are diverse and no single IEJ framework will serve all contexts and situations. There are, however, commonalities among suggested frameworks as evidenced through various international environmental declarations prepared by Indigenous peoples over the past three decades that convey key concepts relating to IEJ. First, Indigenous knowledge systems should be utilized as a theoretical framework for analysis. In this frame, justice applies to all “relatives” in Creation, not just people. EJ is not just about rights to a safe environment, but it includes the duties and responsibilities of people to all beings and, conversely, their responsibilities to people. IEJ is regarded as a question of balance and harmony, of reciprocity and respect, among all beings in Creation; not just between humans, but among all “relatives,” as LaDuke 1999 and Kanngieser and Todd 2020 show. Second, Indigenous legal traditions should form the basis for achieving justice. Scholars have noted how Western legal systems continue to fail Indigenous peoples and the environment. In this sense, grounding conceptions of justice and injustice in Indigenous intellectual and legal traditions opens up possibilities for achieving justice. Finally, IEJ must acknowledge the historical and ongoing role colonialism has played in perpetuating injustices.

Queer Youth and Education

2021 ◽  
Author(s):  
Hannah Dyer
Keyword(s):  
Queer Theory ◽  
Sex Education ◽  
Queer Studies ◽  
Gender And Sexuality ◽  
Educational Institutions ◽  
Subject Formation ◽  
Queer Youth ◽  
Lgbtq Studies ◽  
Intellectual Traditions

Discussions surrounding the rights, desires, and subjectivities of queer youth in education have a history marked by both controversy and optimism. Many researchers, practitioners, and teachers who critically examine the role of education in the lives of queer youth insist that the youth themselves should be involved in setting the terms of debate surrounding if and how they should be included in sites of education. This is important because the ways in which their needs and subjectivities are conceptualized have a direct impact on the futures that queer youth imagine for themselves and for others. For example, the furious and impassioned debates about sex education in schooling are also to do with the amount of empathy we have for queer youth. Thus, sex education is a frequent point of analysis in literature on queer youth in education. Literature on queer youth and education also helpfully demonstrates how racialization, gender, neoliberalism, and settler-colonialism permeate discourses of queer inclusion and constitute the conditions of both acceptance and oppression for queer youth. While queer studies has at times sharpened perceptions of queer youth’s subjective and systemic experiences in education, it cannot be collapsed into a unified theory of sexuality because it too is ripe with debate, variation, and contradiction. As many scholars and intellectual traditions make clear, the global and transnational dimensions of gender and sexuality cannot be subsumed into a unified taxonomy of desire or subject formation. More ethical interactions between teachers, peers, and queer youth are needed because our theories of queer desire and the discourses we attach to them evince material realities for queer youth. Despite the often prevailing insistence that queer youth belong in educational institutions, homophobia and heteronormativity continue to make inclusion a complicated landscape. In recognition of these dynamics, literature in the field of educational studies also insists that some queer youth find hope in education. Withdrawing advocacy and representation for queer, trans, and nonbinary youth in educational settings becomes dangerous when it creates a terrain for isolation and shame. Importantly, queer theory and LGBTQ studies have conceptualized the needs of queer youth in ways that emphasize education as a space wrought with emotion, power, and desire. Early theorizing of non-normative sexual desire continues to set the stage for contemporary discussions of schools as spaces of power and repression. That is, histories of activism, knowledge, and policy construction have made the present conditions of both inclusion and exclusion for queer youth. Contemporary debates about belonging and marginalization in schools are made from the residues and endurance of earlier formations of gender and race.

Intellectual Roots of Independent Regulatory Authorities in America and India

2018 ◽  
Vol 64 (3) ◽  
pp. 373-384 ◽  
Author(s):  
Rajendra Kumar Pandey
Keyword(s):  
Analytical Study ◽  
Comparative Perspective ◽  
Colonial Rule ◽  
Political Systems ◽  
Administrative System ◽  
Regulatory Authorities ◽  
External Influences ◽  
Intellectual Traditions ◽  
Regulatory Bodies

The contemporary omnipresence of independent regulatory authorities (IRAs) as formidable structures of governance in different countries has long intellectual roots that helped in their evolution over a period of time. Though such intellectual traditions might have been found in every country, they appear to be more pronounced and definite in the countries where the idea of independent regulatory bodies has been originated and practised more fundamentally than others. In this context, America and India stand out prominently for obvious reasons. For instance, they represent two distinct political systems in which certain variations in intellectual traditions of independent regulatory bodies may be discerned. Further, while the intellectual traditions in America seem to be relatively autonomous vis-à-vis external influences, such traditions in India have surely been influenced by the long years of colonial rule that laid the foundation of the post-independence politico-administrative system of the country. This article seeks to present an analytical study of the intellectual roots of independent regulatory bodies in the two countries in a comparative perspective.

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