Some Recent Studies on the Confluence of Chinese and Western Intellectual History

1979 ◽  
Vol 40 (4) ◽  
pp. 649 ◽  
Author(s):  
David E. Mungello
Keyword(s):  
Intellectual History ◽  
Western Intellectual

After Everything: Western Intellectual History since 1945

1976 ◽  
Vol 81 (4) ◽  
pp. 850
Author(s):  
George G. Iggers ◽  
Roland N. Stromberg
Keyword(s):  
Intellectual History ◽  
Western Intellectual

scholarly journals Lucrezia Marinelli and Woman's Identity in Late Italian Renaissance

2009 ◽  
Vol 28 (4) ◽  
pp. 5-39
Author(s):  
Prudence Allen ◽  
Filippo Salvatore
Keyword(s):  
Seventeenth Century ◽  
Intellectual History ◽  
Turning Point ◽  
Italian Renaissance ◽  
Renaissance Studies ◽  
English Speaking ◽  
Western Intellectual ◽  
Political Thinker

In this paper the Italian Humanist Lucrezia Marinelli (1571-1653) will be examined from the two complementary perspectives on her place in the late Italian Renaissance Studies and her contribution to the philosophy of woman. Marinelli is remarkable in both areas of intellectual history; and her relatively unknown contributions make it even more exciting to present to the English speaking public an assessment of her work. In Part I of this paper, Filippo Salvatore, examines her writing as an epic poet in the first part of the seventeenth century; in Part II Sr. Prudence Allen, considers her significance as a philosopher of the concept of woman at a crucial turning point in western intellectual history; finally, in Part III, Filippo Salvatore underlines Marinelli's significance as a political thinker.

scholarly journals Techne as technology and Techne as Art: Heidegger’s phenomenological perspective

2018 ◽  
Vol 5 (1) ◽  
pp. 13-24
Author(s):  
D. Rio Adiwijaya
Keyword(s):  
Martin Heidegger ◽  
Intellectual History ◽  
Literary Study ◽  
Practical Utilization ◽  
Phenomenological Inquiry ◽  
The Core ◽  
The World ◽  
Phenomenological Perspective ◽  
Western Intellectual ◽  
The Way

We live in an age where our existence has been remarkably shaped by technology. However, as contemporary thinkers have elucidated, technology is not a mere sum of our tools. At a more profound level, technology forms an instrumental context that frames our relation to the world and to ourselves. Everything thereupon tends to appear merely as a means to an end. Countering the instrumentalistic tendencies of global technologization, this paper would like to ponder on the meaning of technology beyond mere tools. The core influence of this study is the thought of Martin Heidegger (18891976) which reveals that both technology and art stem from ancient techne, our basic way to reveal reality through embodied praxis. However, 2500 years of Western intellectual history has rendered the instrumental meaning of techne – that is, the way we understand technology today as practical utilization of science – becomes far more dominant than the artistic or poetic one. It is the aim of this literary study to elucidate Heidegger’s dense phenomenological inquiry which reveals the dual meaning of techne: techne as technology and techne as art. Recovery of the forgotten poetic meaning of techne is crucial to counter instrumentalism that pervades art in our techno-scientific age.

BEYOND THE OTHER SHORE: GERMAN INTELLECTUALS IN THE UNITED STATES

2014 ◽  
Vol 12 (1) ◽  
pp. 235-252 ◽  
Author(s):  
JOSHUA DERMAN
Keyword(s):  
United States ◽  
Intellectual History ◽  
The United States ◽  
Major Theme ◽  
Intellectual Life ◽  
Local Color ◽  
American Mind ◽  
Starting Point ◽  
German Speaking ◽  
Western Intellectual

For over half a century, the American transformation of German philosophy and social thought has been a major theme of modern intellectual history. The main protagonists of this “cultural migration,” as the story traditionally has been told, were German-speaking scholars and writers who, fleeing Hitler's Europe, brought their erudition and indigenous methodologies to American shores. But beyond this beachhead lies a vast and unfamiliar terrain for the historian. What became of German texts and concepts as they traveled further inland? Who transported them—and for what ends? In The Closing of the American Mind, the philosopher Allan Bloom marveled at the ways in which nonacademic Americans had become complicit in the dissemination of German thought: “What an extraordinary thing it is that high-class talk from what was the peak of Western intellectual life, in Germany, has become as natural as chewing gum on American streets.” It was an extraordinary thing, but not a good one, as far as Bloom was concerned: We are like the millionaire in The Ghost (Geist) Goes West who brings a castle from brooding Scotland to sunny Florida and adds canals and gondolas for “local color.” We chose a system of thought that, like some wines, does not travel; we chose a way of looking at things that could never be ours and had as its starting point dislike of us and our goals. The United States was held to be a nonculture, a collection of castoffs from real cultures, seeking only comfortable self-preservation in a regime dedicated to superficial cosmopolitanism in thought and deed. Our desire for the German things was proof we could not understand them.

“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”

2019 ◽  
Vol 31 (1) ◽  
pp. 71-82 ◽  
Author(s):  
Michael J. Altman
Keyword(s):  
Intellectual History ◽  
Religious Studies ◽  
Religious History ◽  
American Religious History ◽  
Major Influence ◽  
Taxonomic Category ◽  
Western Intellectual

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.”

scholarly journals Widmo krąży po Europie. Korczulańska Szkoła Letnia jako wyspa wolnego myślenia i przestrzeń dialogu

2017 ◽  
Vol 17 ◽  
Author(s):  
Ewa Wróblewska-Trochimiuk
Keyword(s):  
Intellectual History ◽  
Summer School ◽  
Nineteen Sixties ◽  
Important Place ◽  
Philosophical Thought ◽  
European Heritage ◽  
Western Intellectual ◽  
Interpersonal Network

A spectre is haunting Europe: The Korčula Summer School as a freethinking island and space for dialogue The Korčula Summer School and the journal Praxis associated with it occupy an important place on the map of Yugoslav intellectual history in the nineteen-sixties and seventies. Philosophers, sociologists and representatives of other professions considered the issues of Socialism, revolution, the idea of self-government. These direct contacts with Western intellectuals were not only an important contribution to the Yugoslav philosophical thought, but also constituted an input to the contemporary Western intellectual life.The aim of the article is to present the complex inter-institutional and interpersonal network by which the Yugoslav achievements of the so-called Praxis group became part of the European heritage. In this way, studying wandering ideas shows the Yugoslav culture to be not only receptive, but also creative and innovative. Widmo krąży po Europie. Korczulańska Szkoła Letnia jako wyspa wolnego myślenia i przestrzeń dialogu Na mapie jugosłowiańskiej historii intelektualnej istotne miejsce zajmują Korczulańska Szkoła Letnia (Korčulanska ljetna škola) i związane z nią czasopismo „Praxis”. W ich ramach filozofowie i socjologowie, a także przedstawiciele innych profesji, w latach 60. i 70. XX wieku podejmowali refleksję nad zagadnieniem socjalizmu, rewolucji, idei samorządności. Ożywione kontakty z zachodnimi intelektualistami stanowiły nie tylko istotny wkład w lokalną myśl intelektualną, ale także promieniowały na świat zachodni, gdzie również były dyskutowane i rozwijane.Celem artykułu jest zaprezentowanie licznych i skomplikowanych sieci międzyinstytucjonalnych i międzyludzkich, dzięki którym jugosłowiański dorobek filozoficzny tzw. grupy Praxis, stał się częścią dziedzictwa europejskiego. W ten sposób badanie idei wędrownych pokazuje, że kultura jugosłowiańska miała nie tylko charakter receptywny, ale także generowała idee istotne dla Europy Zachodniej.

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