scholarly journals Afterword. Tendencies of religious change in the world of the twentieth century and their implications in the Ukrainian context

2008 ◽  
pp. 314-339
Author(s):  
Viktor Ye. Yelenskyy
Keyword(s):  
Social Sciences ◽  
Twentieth Century ◽  
Religious Change ◽  
The West ◽  
New Era ◽  
The Enlightenment ◽  
The Social ◽  
The World ◽  
Late Eighteenth ◽  
Nineteenth And Twentieth Centuries

How will religion develop in the 21st century? How optimistic can her outlook be on her future? What will be the meaning of global religious change in the coming decades? Despite being very advanced in the West, the answers to these questions remain problematic. In the famous work, "Returning the Sacred: Arguments for the Future of Religion," D. Bell noted that in the late eighteenth and early nineteenth centuries, most thinkers expected that religion would disappear in the twentieth century. At the turn of the nineteenth and twentieth centuries, many sociologists believed that sociologists believed that "At least since the Enlightenment, most Western intellectuals have expected the death of religion as fervently as the ancient Jews of the coming of the Messiah," reminds American religious scholars R. Stark and R. Bindbridge. and the social sciences were particularly distinguished in the prediction of the inevitable triumph of rationality over “prejudice.” The most celebrated figures in sociology, anthropology, and psychology unanimously expressed the belief that their children, or indeed grandchildren, would witness a new era in which, from Freud, the infantile illusions of religion humanity will outgrow ”

Knowledge and Power in the Discourse of Modernity: The Campaigns against Popular Religion in Early Twentieth-Century China

1991 ◽  
Vol 50 (1) ◽  
pp. 67-83 ◽  
Author(s):  
Prasenjit Duara
Keyword(s):  
Twentieth Century ◽  
Popular Religion ◽  
Western World ◽  
Historical Understanding ◽  
The West ◽  
The Enlightenment ◽  
Early Twentieth Century ◽  
The World ◽  
Historical Transition ◽  
Modern Era

Ever since the enlightenment—the dawn of the modern era—historical understanding has been much concerned with the passage to modernity. In our present century, questions and dilemmas of the transition to modernity and the evaluation of “tradition” in the non-Western world have been central to the historical problematique the world over. I have chosen to analyze the modernist understanding of this historical transition in China not only among professional historians in the West, but among Chinese advocates of modernity. Specifically, I will examine the campaigns attacking popular religion during the first three decades of this century. As a movement advocating the establishment of a rational society, these campaigns offer a view of the understanding of this transition, not just in theory and historiography, but in practice.

Economic Change and the National Question in Twentieth-Century Europe. Edited by Alice Teichova, Herbert Matis, and Jaroslav Patek. Cambridge: Cambridge University Press, 2000. Pp. xvi, 433. $74.95.

2003 ◽  
Vol 63 (1) ◽  
pp. 259-261
Author(s):  
Liah Greenfeld
Keyword(s):  
Social Sciences ◽  
Twentieth Century ◽  
Economic Change ◽  
Cambridge University ◽  
The Social ◽  
National Question ◽  
The World ◽  
Intellectual Interest ◽  
Individual Essay ◽  
Twentieth Century Europe

The connection between nationalism and economic development is an important subject, and the contributors to the volume before us are to be commended for tackling it. But the significance of contributions to edited volumes in humanities and the social sciences rarely extends beyond their symbolic function—of serving as memorabilia to the rites and ceremonies in which scholarly conviviality finds its chief expression. Thus they are forgotten almost as soon as they appear in print, similarly to the elegant menus of formal dinners and wedding invitations, and for all intents and purposes are lost to the world of learning. Their only chance to escape this sad fate in most cases depends on the clarity, originality, and persuasiveness of the editors' vision, which may claim and hold the reader's attention, while creating a conceptual framework within which each individual essay acquires an added meaning. The editors of Economic Change and the National Question in Twentieth-Century Europe fail to provide such a framework, and the result is a collection of historical trivia with no more intellectual interest than any limited amount of raw data awaiting an interpreter.

Reformed Theology in Modern Europe (Nineteenth and Twentieth Centuries)

2020 ◽  
pp. 133-153
Author(s):  
James Eglinton
Keyword(s):  
Twentieth Century ◽  
The Netherlands ◽  
Reformed Theology ◽  
Classical Liberal ◽  
The Enlightenment ◽  
The Social ◽  
History Of ◽  
Nineteenth And Twentieth Centuries ◽  
Modern Europe ◽  
Twentieth Century Europe

The history of nineteenth- and twentieth-century Europe is one of upheaval. How did modern European Reformed theologians and theologies fare as the social, political, cultural, and intellectual ground upon which they stood was shifting? This chapter explores developments in Reformed theology in Scotland, Germany, the Netherlands, Switzerland, France, and Hungary. It argues that the nineteenth century saw Reformed theology coming to terms with the Enlightenment—conforming to it, in the case of classical liberal theology, and challenging it, in the case of the Réveil. In the twentieth century, the two most historically important attempts to reimagine the Reformed faith in a culturally modern Europe were neo-Calvinism (Bavinck and Kuyper) and neo-Orthodoxy (Barth). The story of twentieth-century European Reformed theology, for the most part, was the story of Reformed theologians reorienting themselves in relation to Basel and Amsterdam, as the ground moved beneath their feet.

From Comparative Sociology to Global History: Britain and India in the Pre-History of Modernity

1997 ◽  
Vol 40 (4) ◽  
pp. 410-443 ◽  
Author(s):  
David Washbrook
Keyword(s):  
Social Sciences ◽  
Cotton Textile ◽  
Global History ◽  
The West ◽  
Comparative Sociology ◽  
Global Context ◽  
The Social ◽  
The World ◽  
History Of ◽  
Opening Up

AbstractThe concept of Modernity is presently very problematic in the social sciences. Included in those problems is a tendency to hypostasise ‘the West’ as possessed of an originary and authentic culture and history, which distinguished it absolutely from all Other and Traditional cultures and histories. These distinctive qualities laid a unique pathway to Modernity, which subsequently became ‘universally’ available to the rest of the world. This paper explores historical conditions in Britain and India at one of the key moments of Modernity's ‘emergence’: the mechanisation of cotton textile manufacturing. It argues that Britain's modernisation is inconceivable except in a broader global context of which India already comprised a vital part. And, reciprocally, that India's role in the construction of Britain's Modernity, so far from opening up possibilities of it following the same course itself, conveyed imperatives which took its society towards a reverse process of ‘Traditionalisation.’

Social Sciences, Humanities and Liberal Arts: China and the West

2018 ◽  
Vol 26 (2) ◽  
pp. 241-261
Author(s):  
Liu Kang
Keyword(s):  
Social Sciences ◽  
Twentieth Century ◽  
Liberal Arts ◽  
World System ◽  
Knowledge System ◽  
Early Years ◽  
The West ◽  
The World ◽  
Immanent Critique ◽  
The Relationship

For the most part, modern China’s institutions and modes of knowledge have been shaped and predominantly influenced by the West. Since the modern Chinese knowledge system is an integral and inseparable part of that dominant western system, an immanent critique will view Chinese problems not as extraneous, but as intrinsic to modernity, to the world-system or globalization. This article traces the genealogy of modern European modes of knowledge under the rubrics of ‘liberal arts’, as the origin and basis for modern China’s institutions and modes of knowledge, and then examines China’s ‘liberal arts’ as institution and modes of knowledge from the early years of the twentieth century to the present. The paper’s objective is to question the relationship between (Eurocentric) universalism and Chinese exceptionalism within the dominant modern Western institutions and modes of knowledge today.

Women break down the barriers to the Vietnamese social sciences and humanities

2019 ◽  
Author(s):  
Quan-Hoang Vuong
Keyword(s):  
Social Sciences ◽  
Gender Inequality ◽  
Middle Income Country ◽  
Women In Science ◽  
Income Country ◽  
The West ◽  
Middle Income ◽  
Social Sciences And Humanities ◽  
The Social ◽  
Low And Middle Income

Valian rightly made a case for better recognition of women in science during the Nobel week in October 2018 (Valian, 2018). However, it seems most published views about gender inequality in Nature focused on the West. This correspondence shifts the focus to women in the social sciences and humanities (SSH) in a low- and middle-income country (LMIC).

Defending the Difference

2017 ◽  
Keyword(s):  
Social Sciences ◽  
Natural Sciences ◽  
Point Of View ◽  
True Nature ◽  
Natural Entities ◽  
The Social ◽  
The World ◽  
Methodological Difference ◽  
The Difference ◽  
The One

Dreyfus argues that there is a basic methodological difference between the natural sciences and the social sciences, a difference that derives from the different goals and practices of each. He goes on to argue that being a realist about natural entities is compatible with pluralism or, as he calls it, “plural realism.” If intelligibility is always grounded in our practices, Dreyfus points out, then there is no point of view from which one can ask about or provide an answer to the one true nature of ultimate reality. But that is consistent with believing that the natural sciences can still reveal the way the world is independent of our theories and practices.

Rhythm

2018 ◽  
Author(s):  
Lexi Eikelboom
Keyword(s):  
Social Sciences ◽  
Twentieth Century ◽  
Human Existence ◽  
Embodied Experience ◽  
Giorgio Agamben ◽  
The Social ◽  
Contemporary Philosopher ◽  
The Subject ◽  
The Difference ◽  
Theoretical Category

This book argues that, as a pervasive dimension of human existence with theological implications, rhythm ought to be considered a category of theological significance. Philosophers and theologians have drawn on rhythm—patterned movements of repetition and variation—to describe reality, however, the ways in which rhythm is used and understood differ based on a variety of metaphysical commitments with varying theological implications. This book brings those implications into the open, using resources from phenomenology, prosody, and the social sciences to analyse and evaluate uses of rhythm in metaphysical and theological accounts of reality. The analysis relies on a distinction from prosody between a synchronic approach to rhythm—observing the whole at once and considering how various dimensions of a rhythm hold together harmoniously—and a diachronic approach—focusing on the ways in which time unfolds as the subject experiences it. The text engages with the twentieth-century Jesuit theologian Erich Przywara alongside thinkers as diverse as Augustine and the contemporary philosopher Giorgio Agamben, and proposes an approach to rhythm that serves the concerns of theological conversation. It demonstrates the difference that including rhythm in theological conversation makes to how we think about questions such as “what is creation?” and “what is the nature of the God–creature relationship?” from the perspective of rhythm. As a theoretical category, capable of expressing metaphysical commitments, yet shaped by the cultural rhythms in which those expressing such commitments are embedded, rhythm is particularly significant for theology as a phenomenon through which culture and embodied experience influence doctrine.

Benson and Miller in Perspective

1979 ◽  
Vol 3 (3-4) ◽  
pp. 242-244 ◽  
Author(s):  
Bruce Kuklick
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Applied Science ◽  
The Other ◽  
Social Knowledge ◽  
The Past ◽  
The Social ◽  
The World ◽  
The One ◽  
Stock Of Knowledge

Despite differences in coloration Miller and Benson are birds of a feather. Although he is no Pollyanna, Miller believes that there has been a modest and decent series of advances in the social sciences and that the most conscientious, diligent, and intelligent researchers will continue to add to this stock of knowledge. Benson is much more pessimistic about the achievements of yesterday and today but, in turn, offers us the hope of a far brighter tomorrow. Miller explains Benson’s hyperbolic views about the past and future by distinguishing between pure and applied science and by pointing out Benson’s naivete about politics: the itch to understand the world is different from the one to make it better; and, Miller says, because Benson sees that we have not made things better, he should not assume we do not know more about them; Benson ought to realize, Miller adds, that the way politicians translate basic social knowledge into social policy need not bring about rational or desirable results. On the other side, Benson sees more clearly than Miller that the development of science has always been intimately intertwined with the control of the environment and the amelioration of the human estate.

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