Relevant bibliographies by topics / Ahistorical

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Ahistorical'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Ahistorical"

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Rohy, V. "AHISTORICAL." GLQ: A Journal of Lesbian and Gay Studies 12, no. 1 (2006): 61–83. http://dx.doi.org/10.1215/10642684-12-1-61.

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Gienapp, William E. "Ahistorical History." Journal of Policy History 6, no. 2 (1994): 277–81. http://dx.doi.org/10.1017/s0898030600003766.

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There has been a general unwillingness in the profession to grapple seriously with the arguments of Charles Sellers's The Market Revolution. This is unfortunate, for Sellers's book demands close scrutiny because it raises important questions about the significance of the Jacksonian era, the relationship between public policy and democracy, and the fundamental purpose of history. In their helpful comments, Herbert Hovenkamp and Iver Bernstein challenge directly very few of my criticisms of the book. Silence may or may not be acquiescence, but I see no purpose in repeating my arguments. Since after several weeks of trying Sellers abandoned his attempt to write a response, readers can read his book, my critique, and Hovenkamp's and Bernstein's comments and make up their own minds.
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Colin Drumm. "Sweeping and Ahistorical." Science Fiction Studies 41, no. 2 (2014): 458. http://dx.doi.org/10.5621/sciefictstud.41.2.0458.

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Staten, Henry. "Is Middlemarch Ahistorical?" PMLA/Publications of the Modern Language Association of America 115, no. 5 (2000): 991–1005. http://dx.doi.org/10.2307/463266.

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Middlemarch has been criticized as a work that subordinates politics and history to an ethics of universal sympathy. Such criticisms grant too much authority to narratorial commentary over what is represented in the novel: the grip on the bourgeoisie of an ideology derived from the aristocracy as model class of Victorian society, resulting in a baffling of the movement of democracy. The disastrous consequences of the mystification of the sources of wealth by the allure of “aristocratization” are depicted in the figure of Lydgate; the possibilities of liberation from class ideology in the interests of democracy are evident in that of Ladislaw, who emerges as, in Raymond Williams's words, the novel's “thread to the future.” The contrast between these two figures shows the novel as a whole to be a critical analysis, not a symptom, of the historical impasse of Victorian society.
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Krausz, Tamas, and Janos Kornai. "Ahistorical Political Economics." Social Scientist 24, no. 1/3 (1996): 111. http://dx.doi.org/10.2307/3520122.

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Bernstein, Jeffrey. "Badiou’s ahistorical century." Philosophy & Social Criticism 35, no. 9 (2009): 1143–49. http://dx.doi.org/10.1177/0191453709343404.

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Kurthen, Martin. "Ahistorical intentional content." Journal for General Philosophy of Science 25, no. 2 (1994): 241–59. http://dx.doi.org/10.1007/bf00763823.

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Marx, Leo. "George Kateb's Ahistorical Emersonianism." Political Theory 18, no. 4 (1990): 595–600. http://dx.doi.org/10.1177/0090591790018004008.

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Ellaway, Rachel H. "Ahistorical perspectives on educational technologies." Medical Teacher 36, no. 9 (2014): 828–30. http://dx.doi.org/10.3109/0142159x.2014.941793.

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Balari, Sergio, and Guillermo Lorenzo. "Ahistorical homology and multiple realizability." Philosophical Psychology 28, no. 6 (2014): 881–902. http://dx.doi.org/10.1080/09515089.2014.949004.

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Dissertations / Theses on the topic "Ahistorical"

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Mak, Chung-kit Lawrence, and 麥中傑. "The architecture of Hong Kong's waterworks: ahistorical and typological study." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31473970.

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Smith, Laurel Ann. "Joseph Campbell's Functions of Myth in Science Fiction: A Modern Mythology and the Historical and Ahistorical Duality of Time." Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/25350.

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This document explores the relationships between science fiction and mythology, utilizing the theories of Joseph Campbell and Carl Jung in particular. Conclusions are then drawn that argue that science fiction performs the same functions as mythology in the modern world. The author provides examples of these functions being performed in science fiction by analyzing two novels: The Forest of Hands and Teeth, and Stranger in a Strange Land. Finally, the document explores the narratives' uses of time in historical and ahistorical modes as a vehicle for its functions, and argues that the various uses of time are key to science fiction acting as modern mythology.<br>Master of Arts
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Gibbons, Zoe Hope. "A dedicated follower of fashion : the ahistoric rake in Restoration literature /." Connect to online version, 2009. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2009/373.pdf.

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Sarcevic, Lara. "Aporie du second degré : la forme à la quête d'une nouvelle autonomie : réflexions sur le rôle et le statut de la discursivité théorique dans l'art contemporain de la fin des années soixante à nos jours." Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30008.

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Qu’elle soit le fait des artistes, des institutions muséales ou des acteurs économiques, désormais une nouvelle discursivité s’ajoute à la production critique traditionnelle des historiens, théoriciens et philosophes de l’art, et accompagne de manière quasi systématique les propositions plastiques des artistes contemporains. A cet accroissement discursif correspond aussi une démultiplication des fonctions du discours théorique qui se trouve parfois être utilisé comme le matériau plastique même des œuvres. Empreintes d’une plasticité toute singulière, les œuvres contemporaines étendent les possibles, au point de pouvoir se manifester sous n’importe quelle forme, voire de complètement disparaître. Cette extrême diversité résulte de l’adhésion à un nouveau principe artistique, le « second degré », ou l’auto-réflexivité de l’œuvre d’art, qui attribue à l'idée de l’œuvre une importance aussi grande qu'à la formulation matérielle de celle-ci. Ce qui est devenu indéterminé dans la forme plastique semble être compensé, en retour, par l'exigence d'une détermination conceptuelle accrue. Nous nous sommes attachés, dans notre recherche, à mettre en lumière l’origine du primat discursif dans la nouvelle situation paradigmatique des arts plastiques. Ne se limitant pas à la seule logique de médiation et de légitimation sociale des œuvres, la discursivité ouvre aussi un espace créatif et herméneutique nouveau impliquant le discours théorique comme geste créatif complémentaire à la forme plastique<br>Whether by artists, museums or economic actors, now a new discursivity is added to the traditional critical production of historians, theoreticians and philosophers of art, and accompanies almost systematically the plastics works of contemporary artists. This discursive growth answers also to a proliferation of functions of the theoretical discourse, which is used, in some contemporary artistic practices, as the very plastic material of the work. Marked by a singular plasticity, contemporary art works extend the expressive possibilities to the point that the work can manifest itself in any form, and even completely disappear. This extreme diversity results from the adherence to a new artistic principle, the "second degree", or the self-reflexivity of the artwork, which attributes to the idea of the work, the same importance as its’ very material formulation. What became undetermined in the plastic form seems, in return, to be offset by the requirement for greater conceptual determination. We were committed, in our research, to highlight the origin of this discursive primacy in the new paradigmatic situation of visual arts. Not being limited only to the purpose of mediation and social legitimization of the art works, discursivity opens also a new creative and hermeneutic space, involving theoretical discourse as a creative act complementary to plastic form
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Books on the topic "Ahistorical"

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Gallery, Trout. Ahistorical sculpture of west Africa. The Gallery, 1994.

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Slide, Anthony. The international film industry: Ahistorical dictionary. Greenwood, 1989.

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Lehne, Inge. Vienna, the past in the present: Ahistorical survey. Österreichischer Bundesverlag, 1985.

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Meier, Scott T. The chronic crisis in psychological measurement and assessment: Ahistorical survey. Academic Press, 1994.

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Massachusetts Museum of Contemporary Art, ed. Ahistoric occasion: Artists making history. MASS MoCA, 2006.

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Lev, Peter. How to Write Adaptation History. Edited by Thomas Leitch. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199331000.013.38.

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The scholarship on American film adaptations is surprisingly ahistorical, neglecting the institutional and production history of Hollywood film. Chapter 38 attempts a more historical approach. Concentrating on the 1930s, it discusses how stories were chosen, what kinds of stories were chosen, and how stories were shaped in the film production process, identifying the screenwriter and the supervising producer as key contributors to adaptation. Statistical tables provide information on the percentage of novel, play, and short story adaptations made in each year between 1931 and 1940. Critiquing both the auteur theory and Robert Stam’s intertextuality for their lack of interest in production history, the essay calls for more archival research and more attention to the production process.
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Ferguson, Ben, and Hillel Steiner. Exploitation. Edited by Serena Olsaretti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199645121.013.21.

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Exploitation is commonly understood as taking unfair advantage. This article discusses the various prominent accounts that have been offered of how an exchange, despite being Pareto improving and consensual, can nevertheless count as unfair or unjust and, hence, as presumptively impermissible. Does the wrongness of an exploitative transaction consist in its compounding a prior distributive injustice, or in its deliberately profiting from someone’s vulnerability, or in its commodification of that which should not be commodified? How should responsibility for exploitation be assigned, and can this avoid generating moral hazard? The accounts of exploitation analysed here are classified along two dimensions—historical vs. ahistorical and intentional vs. non-intentional—in their conceptions of unfairness, and the possibility of a hybrid account is explored.
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Lacoste, Jean-Yves, and Oliver O’Donovan. From Present Self to Future Self. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827146.003.0008.

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Personal identity is an event, and the personal subject’s relation to itself is characterized by temporal “distension.” The metaphysical concept of personal “substance” tried ineffectively to define the self in ahistorical terms, but could “substance” be tied to “history”? With the help of eschatology it could, for the self could be fully known to itself under eschatological conditions in a “recapitulation” by which it becomes its own becoming. The definitive, like the provisional, has to be thought of as “happening.” “Post-existence” would be eternal happening, a present recovery of what has formed its way of existing, and in continuing receptivity. Is the concept of “I,” the personal subject, adequate to such an eschatological destiny? We can think more coherently of a “post-existence” by replacing the concept of “consciousness” with “opening.”
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Da Costa, Dia. An Ideology for Life? University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040603.003.0004.

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Although Jana Natya Manch’s working-class theater poses an ideological challenge to hegemonic creativity for neoliberal capitalism and Hindu nationalism, this chapter analyzes the historical, affective and political incitements and messy collaborations between ideological opposites. This middle-class troupe’s plays dedicated to working-class struggles confront the challenge and decimation of labor struggle through a life-long commitment to Marxian critique. Far from an ahistorical commitment, their ‘ideology for life’ responds to contemporary challenges, in part by memorializing the personal, subjective, and spatial deaths of ideal leaders and sites of worker struggle. Memorialization and nostalgia largely distances them from working-class lives, but it makes their politics and performance effective sites for contemporary constructions of progressive middle-classness in Delhi whilst generating an inadvertent embrace of creative economies discourse.
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Burgard, Karen L. B., and Michael L. Boucher. The Special Responsibility of Public Spaces to Dismantle White Supremacist Historical Narratives. Edited by Angela M. Labrador and Neil Asher Silberman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190676315.013.29.

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Public historical spaces hold a powerful role in the teaching of a regional and national heritage curriculum. Those public sites, markers, museums, and monuments provide the narrative from which citizens conceptualize the past and they comprise a curriculum of American history. However, the calculated and intentional omission of the histories and identities of marginalized and oppressed people creates an unequal, ahistorical void that is filled by the hegemonic normality of the White supremacist narrative, creating a curriculum of White supremacy. Using research of historical understanding, racialized historical understanding, historical understanding in museums and public spaces, and the concept of erasure in history, this chapter investigates the important role public spaces play in presenting a holistic and complete historical narrative that goes beyond the additive models of multiculturalism and preserves the culture and heritage of all peoples.
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Book chapters on the topic "Ahistorical"

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Krempel, Jörg. "Eurocentric and Ahistorical? The Concept of SSR and Its Limits." In Security Sector Reform in Southeast Asia. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137365491_3.

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Unguru, Sabetai. "Is Mathematics Ahistorical? An Attempt to an Answer Motivated by Greek Mathematics." In Trends in the Historiography of Science. Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-017-3596-4_16.

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Starliper, Jay Patrick. "Ahistorical Rationality and Human Nature." In Aesthetic Origins. Routledge, 2017. http://dx.doi.org/10.4324/9781315082974-5.

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Austin, Guy. "Berber cinema, historical and ahistorical." In Algerian national cinema. Manchester University Press, 2019. http://dx.doi.org/10.7765/9781526141170.00011.

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"THE MUSEUM AND THE ‘AHISTORICAL’ EXHIBITION." In Thinking About Exhibitions. Routledge, 2005. http://dx.doi.org/10.4324/9780203991534-10.

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"The Ahistorical in the Historical Video Game." In Frühe Neuzeit im Videospiel. transcript-Verlag, 2014. http://dx.doi.org/10.14361/transcript.9783839425480.117.

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"Talcott Parsons and the Ascent of Ahistorical Sociology." In How Economics Forgot History. Routledge, 2001. http://dx.doi.org/10.4324/9780203519813.ch13.

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"TALCOTT PARSONS AND THE ASCENT OF AHISTORICAL SOCIOLOGY." In How Economics Forgot History. Routledge, 2001. http://dx.doi.org/10.4324/9780203519813-19.

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Jelly-Schapiro, Eli. "“Vanishing Points”." In Security and Terror. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520295377.003.0004.

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This chapter engages works of fiction that counter both the ahistorical affirmation and ahistorical critique of U.S. Empire with historicist renderings of the current conjuncture. In particular, this chapter is guided by a discussion of three postcolonial novels—three works that locate the present within the long history of colonial modernity: Teju Cole’s Open City (2011), Mohsin Hamid’s The Reluctant Fundamentalist (2007), and Junot Díaz’s The Brief Wondrous Life of Oscar Wao (2007). Resisting the exceptionalism of the “post-9/11” frame, these novels reveal the colonial histories that haunt the present. But they also self-reflexively betray, in their form as well as their content, the persistent and pervasive force of the trope of rupture and related modes of erasure.
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"A cause of ahistorical science teaching: use of hybrid models." In Constructing Worlds through Science Education. Routledge, 2013. http://dx.doi.org/10.4324/9780203698778-10.

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Conference papers on the topic "Ahistorical"

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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Reports on the topic "Ahistorical"

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Wandji, Dieunedort, Jeremy Allouche, and Gauthier Marchais. Vernacular Resilience: An Approach to Studying Long-Term Social Practices and Cultural Repertoires of Resilience in Côte d’Ivoire and the Democratic Republic of Congo. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/steps.2021.001.

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This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.
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Wandji, Dieunedort, Jeremy Allouch, and Gauthier Marchais. Vernacular Resilience: An Approach to Studying Long-Term Social Practices and Cultural Repertoires of Resilience in Côte d’Ivoire and the Democratic Republic of Congo. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/steps.2021.002.

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This working paper aims to situate our research project within the various debates around resilience. It advocates a historical, cultural and plural approach to understanding how communities develop and share resilient practices in contexts of multiple and protracted crises. A focus on ‘vernacular’ resilience, as embedded in social practices and cultural repertoires, is important since conventional approaches to resilience seem to have overlooked how locally embedded forms of resilience are socially constructed historically. Our approach results from a combination of two observations. Firstly, conventional approaches to resilience in development, humanitarian and peace studies carry the limitations of their own epistemic assumptions – notably the fact that they have generic conceptions of what constitutes resilience. Secondly, these approaches are often ahistorical and neglect the temporal and intergenerational dimensions of repertoires of resilience. In addition to observable social practices, culture and history are crucial in understanding the ways in which vernacular and networked knowledge operates.
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