The ideas of economists and political philosophers, both when they are right and when they are wrong are more powerful than is commonly understood. Indeed, the world is ruled by little else. Practical men, who believe themselves to be quite exempt
Theory and Interpretation in the Justification of Colonialism
constructivism which embodies the basic idealist assumption that the known cannot be independent of the knower. We participate in social action, conceived in the broadest possible terms, by inhabiting a world of ideas, of which we may not be fully conscious, nor
A Discussion of the Circulation of Ideas and Their Local Uses and Meanings
Dhan Zunino Singh and Maximiliano Velázquez
The following critical review of notions of mobility in Argentina is motivated by the rapid spread of this globalized term and how it is being appropriated by transport scholars, policymakers, and technicians. Our concern as sociologists – now involved in cultural history and urban planning – and as members of the Argentinean University Transport Network, is the lack of a profound discussion that allows us to talk about a mobility turn.
We argue that the movement from transport to mobility tends to be a semantic change mostly because social sciences and humanities do not lead it, as experienced in other countries. Moreover, we believe that the particular way in which the notions of mobility spread in Argentina must be understood in the context of circulation and reception of ideas, experts, capital and goods, and re-visiting center–periphery debates.
Rivka Feldhay and Gal Hertz
In this article, we offer a broad view of “knowledge in motion” based on our collaborative work and experience at the Minerva Humanities Center at Tel Aviv University. We first present our reflections through a short case study concerned with the perception of sunspots through the telescope and their alternative conceptualizations by agents with different research agendas. We then present our theoretical reflections on “migrating knowledge” and summarize a few research projects done in our center that may throw further light on our socio-epistemic framework. Finally, we articulate some of our suggestions for mobility studies in order to engage them with the kind of questions we have been concerned with for quite some time now.
The Idea of India AKHILA ASHOK
Christopher S. Allen
For much of the past two decades since unification, the literature on the German economy has largely focused on the erosion of the German model of organized capitalism and emphasized institutional decline and the corresponding rise of neoliberalism. The first part of the article analyzes the strains unification placed on German economic performance that caused many observers to call for modification of the model in a more neo-liberal direction. The second part takes a different focus and lays out the main rationale of the paper. It inquires why such a coordinated market economy was created in the first place and whether a renewed form of it might still be useful for Germany, the European Union, and other developed democracies in the early twenty-first century. The third section articulates the origins of the institutional and ideational components of these coordinated market economy models, during both the Bismarckian and Social Market Economy periods. The final portion inquires whether the failure of the contemporary liberal market economy approach in the wake of the worldwide financial crisis and severe recession represents a possible opening for the creation of a third coordinated market economy not only for Germany but for a redesigned European Union.
How Medieval Ideas of Time Influenced the Development of Mechanical Reproduction of Texts and Images
Against ideas’ old reputation for populating the realm of the permanent and infinite, we now see them as drivers of ceaselessly changing relationships. Whether through text, data, or images, our conceptual thinking about life and existence motivates
John Henry Newman’s The Idea of a University speaks to the concerns of African educationalists, not despite, but because of the circumstance that his fidelity to the ideal of a university as a seat of universal knowledge is tied to his argument for the inclusion of theology as an indispensable part of any university syllabus. It is not the case, moreover, that his idealism resonates with us purely because it is carried by a magnificent prose style. Rather, Newman’s thoughts about the universality of higher learning touch us across a considerable culturo-temporal divide, because Africans in their quest for a form of university education which will harmonize with their Africanness are driven by an innate conviction, too seldom made explicit, that such education would have to be inseparable from their own spirituality and religious commitments. If the conviction remains largely unspoken, this has much to do with the global climate of scientism and secularism in which humanity’s aspirations – religious and educational – must seek expression. It is, perhaps, because we are denizens of this climate that we can scarcely suppress a smile at Newman’s claim that theology is a factual science much as, say, physics is a factual science and why his assertion in the Fourth Discourse that “the preservation of our race in Noah’s Ark is an historical fact which history never would arrive at without revelation”1 strikes us (quite rightly) as being something of a howler.
Revisiting Abrams in times of crisis in Turkey and EU-Europe
had fallen prey, in different ways, to a reified “idea of the state.” 1 He implied, moreover, that everyday ideological reifications of the state—as a unitary and transcendent agent serving a common interest—played a role in legitimating power
Early-Modern and Current Perspectives
This article attempts to refine the understanding of translation, thus contributing to evaluate its role in reception theory and in the history of ideas. A discussion of on the character, theories, and practices of translation in early-modern times is its entry point of analysis. During this period, what mattered in the first place was not the extent to which the translated text succeeded or failed in making the source text and its "original" ideas accessible in the target language, but rather the extent and the way in which the source text was instrumental in pursuing the agenda set by the translator or others in compliance with specific contexts. Such a perspective on translation seems also appropriate to current modes of inquiry for which translation is not an instance of inter-cultural communication, aiming to penetrate the Other in its fullness and make it intelligible in its otherness, but a communicative act whose purposes are predominantly intra-cultural and consist in supporting domestic agendas to which the translated text looks instrumental.