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Journal articles on the topic 'Ahistorical'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

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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2

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 af

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3

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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4

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 inter

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5

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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6

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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7

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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8

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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9

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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10

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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11

Floyd, Jonathan. "Is political philosophy too ahistorical?" Critical Review of International Social and Political Philosophy 12, no. 4 (2009): 513–33. http://dx.doi.org/10.1080/13698230903471376.

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12

Bauer, Mark. "Ahistorical Teleosemantics: An Alternative to Nanay." Southern Journal of Philosophy 55, no. 2 (2017): 158–76. http://dx.doi.org/10.1111/sjp.12220.

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13

Cardullo, Robert J. "Ahistorical Avant-Gardism and the Theater." Neophilologus 97, no. 3 (2012): 437–57. http://dx.doi.org/10.1007/s11061-012-9342-0.

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14

Garson, Justin. "There Are No Ahistorical Theories of Function." Philosophy of Science 86, no. 5 (2019): 1146–56. http://dx.doi.org/10.1086/705472.

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15

FEUCHTWANG, Stephan. "Too ontological, too rigid, too ahistorical but magnificent." HAU: Journal of Ethnographic Theory 4, no. 3 (2014): 383–87. http://dx.doi.org/10.14318/hau4.3.025.

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16

Eckensberger, Lutz H. "Towards the Dismantlement of an Ahistorical Developmental Psychology." Human Development 34, no. 5 (1991): 299–306. http://dx.doi.org/10.1159/000277064.

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17

Cohen, Sande. "How to Make an Ahistorical People: The Island Taiwan." Emergences: Journal for the Study of Media & Composite Cultures 10, no. 2 (2000): 313–36. http://dx.doi.org/10.1080/713665808.

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18

Gadzikwa, Wellington. "Ahistorical Rhetoric: Oil, Ethnicity and Genocide in South Sudan." Journal of Literary Studies 37, no. 2 (2021): 16–26. http://dx.doi.org/10.1080/02564718.2021.1923685.

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19

Folkerts, Joshua. "Zur Ideengeschichte einer ungeschichtlichen Theorie." Archiv fuer Rechts- und Sozialphilosophie 105, no. 1 (2019): 68. http://dx.doi.org/10.25162/arsp-2019-0004.

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20

Robertson, David G. "A Gnostic History of Religions." Method & Theory in the Study of Religion 32, no. 1 (2020): 75–88. http://dx.doi.org/10.1163/15700682-12341464.

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Abstract April DeConick’s The Gnostic New Age demonstrates that scholarship of Gnosticism is still entrenched in an Eliadian phenomenological paradigm which essentializes an ahistorical sui generis “Gnosis”. This approach is traceable to the Eranos Circle, particularly Carl G. Jung and Gilles Quispel, and builds certain philosophical and psychoanalytical affinities into an ahistorical religious current. DeConick’ comparison with New Age is tenuous, and misses the important fact that Gnosticism and New Age share specific genealogical antecedents. Interdisciplinary work needs to pay more attenti

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21

Turnbaugh, Roy. "Plowing the Sea: Appraising Public Records in an Ahistorical Culture." American Archivist 53, no. 4 (1990): 562–65. http://dx.doi.org/10.17723/aarc.53.4.x8p103j12683372j.

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22

Badeen, Dennis. "An organicist critique of the ahistorical character of orthodox economics." Capital & Class 39, no. 1 (2015): 51–64. http://dx.doi.org/10.1177/0309816814564656.

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23

SCHARFF, ROBERT C. "ON WEAK POSTPOSITIVISM: AHISTORICAL REJECTIONS OF THE VIEW FROM NOWHERE." Metaphilosophy 38, no. 4 (2007): 509–34. http://dx.doi.org/10.1111/j.1467-9973.2007.00493.x.

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24

Justi, Rosaria, and John Gilbert. "A cause of ahistorical science teaching: Use of hybrid models." Science Education 83, no. 2 (1999): 163–77. http://dx.doi.org/10.1002/(sici)1098-237x(199903)83:2<163::aid-sce5>3.0.co;2-i.

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25

Akehurst, Thomas L. "Writing history for the ahistorical: Analytic philosophy and its past." History of European Ideas 35, no. 1 (2009): 116–21. http://dx.doi.org/10.1016/j.histeuroideas.2008.09.002.

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26

Lacey, N. "Bentham as Proto-Feminist? or an Ahistorical Fantasy on 'Anarchical Fallacies'." Current Legal Problems 51, no. 1 (1998): 441–66. http://dx.doi.org/10.1093/clp/51.1.441.

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27

Askouni, Nelly. "Greek Adolescent Perceptions of Social Change: An Ahistorical Interpretation of Society." Journal of Modern Greek Studies 18, no. 2 (2000): 255–68. http://dx.doi.org/10.1353/mgs.2000.0024.

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28

Egnell, Robert, and Peter Haldén. "Laudable, ahistorical and overambitious: security sector reform meets state formation theory." Conflict, Security & Development 9, no. 1 (2009): 27–54. http://dx.doi.org/10.1080/14678800802704903.

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29

Goldwert, Marvin. "Contributions to the History of Psychology: LXXXIX. The Ahistorical past: Lewinianism and History." Psychological Reports 71, no. 3 (1992): 721–22. http://dx.doi.org/10.2466/pr0.1992.71.3.721.

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This paper suggests how Kurt Lewin's concept of “the ahistorical past” may provide one key to reconciling history and social psychology. In so doing, it shows how historical residues, rather than objective events, may combine with contemporary motivation to shape current behavior.

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30

Kavanagh, Donncha. "James March in Irvine: A history of the ahistorical in organisation theory." Management Learning 51, no. 1 (2019): 35–54. http://dx.doi.org/10.1177/1350507619869680.

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James G. March, one of organisation theory’s most influential scholars, died in September 2018. From 1963 to 1969, he was the founding Dean of UC-Irvine’s School of Social Sciences where he led a unique and influential experiment in organisation, pedagogy and social scientific inquiry. This article gives an account of that experiment and also reflects on March’s memory and legacy. In line with contemporary enthusiasms, March believed that social phenomena could be modelled using sophisticated mathematical techniques, and that this should inform both research and pedagogy. These techniques were

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31

Gordon, Linda. "Moralizing Doesn't Help." International Labor and Working-Class History 67 (April 2005): 26–32. http://dx.doi.org/10.1017/s0147547905000037.

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Verity Burgmann's condemnation of identity politics is unhelpful, because it is moralistic and ahistorical. Its assumptions take us back to a time before the civil rights, New Left, women's, and gay movements reinvented the Left so as to articulate their aspirations and grievances.

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32

Barnard, Brian. "Rating Migration and Bond Valuation: Towards Ahistorical Rating Migration Matrices and Default Probability Term Structures." Applied Finance and Accounting 5, no. 1 (2019): 12. http://dx.doi.org/10.11114/afa.v5i1.2157.

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The study examines rating migration, and default probability term structures obtained from rating migration matrices. It expands on the use of rating migration matrices with reduced form bond valuation models, by formally delineating the probability of default according to the likely rating paths of a bond, as implied by the rating migration matrix. Further, two alternatives are also considered. First, the cost of default is stipulated as the recovery of par according to the exit rating upon default. Also, in addition to stating the value of a bond in terms of expected cash flows, when conside

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33

Rata, Elizabeth. "Discursive strategies of the Maori tribal elite." Critique of Anthropology 31, no. 4 (2011): 359–80. http://dx.doi.org/10.1177/0308275x11420116.

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The Maori tribal elite are identified and their political and economic ambitions discussed with reference to recent strategic documents. Framing and supporting those ambitions is an indigenous discourse that has been crucial to the elite’s success. Five discursive strategies are analysed: (1) constructing the indigenous collective as tribal Maori; (2) constructing indigeneity as ‘the logic of the gift’ in contrast to the ‘“Western” logic of the commodity’; (3) promoting indigeneity as an ahistorical primordial category to counter the social reality of ethnic fluidity in New Zealand; (4) promot

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34

GOLDWERT, MARVIN. "CONTRIBUTIONS TO THE HISTORY OF PSYCHOLOGY: LXXXIX.THE AHISTORICAL PAST: LEWINIANISM AND HISTORY." Psychological Reports 71, no. 7 (1992): 721. http://dx.doi.org/10.2466/pr0.71.7.721-722.

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35

Uprichard, Emma. "Being Stuck in (Live) Time: The Sticky Sociological Imagination." Sociological Review 60, no. 1_suppl (2012): 124–38. http://dx.doi.org/10.1111/j.1467-954x.2012.002120.x.

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Recently, Savage and Burrows (2007) have argued that one way to invigorate sociology's ‘empirical crisis’ is to take advantage of live, web-based digital transactional data. This paper argues that whilst sociologists do indeed need to engage with this growing digital data deluge, there are longer-term risks involved that need to be considered. More precisely, C. Wright Mills' ‘sociological imagination’ is used as the basis for the kind of sociological research that one might aim for, even within the digital era. In so doing, it is suggested that current forms of engaging with transactional soc

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36

Hankey, Wayne J. "Self-Knowledge and God as Other in Augustine." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 4 (December 31, 1999): 83–123. http://dx.doi.org/10.1075/bpjam.4.06han.

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Abstract Recent philosophical and theological writing on Augustine in France, England and North America is sharply divided between readings which serve either a historicist, anti-metaphysical, postmodern retrieval or an ahistorical, metaphysical, modern reassertion. The postmodern retrieval begins from a Heideggerian «end of metaphysics» and goes at least some distance with Jacques Derrida's development of its consequences. This essay starts from engagements with Augustine by Derrida and Jean-Luc Marion, moving then to Rowan Williams on the De trinitate, read to prevent comparison with Descart

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37

Rabban, David M., and Leonard W. Levy. "The Ahistorical Historian: Leonard Levy on Freedom of Expression in Early American History." Stanford Law Review 37, no. 3 (1985): 795. http://dx.doi.org/10.2307/1228715.

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38

Brands, Maarten. "The Obsolescence of almost all theories concerning International Relations." European Review 6, no. 3 (1998): 349–63. http://dx.doi.org/10.1017/s1062798700003392.

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The implosion of the Soviet empire undermined most theories concerning International Relations. Only a few political scientists have conceded afterwards the weakness of their theories, which were mostly ahistorical, based on the deformation of politics with history omitted. The question asked in this article is what kind of International Relations as a discipline may be more reliable and helpful in the future.

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39

Makisumi, Shotaro. "On monoidal Koszul duality for the Hecke category." Revista Colombiana de Matemáticas 53, supl (2019): 195–222. http://dx.doi.org/10.15446/recolma.v53nsupl.84084.

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We attempt to give a gentle (though ahistorical) introduction to Koszul duality phenomena for the Hecke category, focusing on the form of this duality studied in joint work [1, 2] of Achar, Riche, Williamson, and the author. We illustrate some key phenomena and constructions for the simplest nontrivial case of (finite) SL2 using Soergel bimodules, a concrete algebraic model of the Hecke category.

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40

Tessitore, Aristide. "The Platonic Political Art: A Study of Critical Reason and Democracy By John R. Wallach. University Park: Pennsylvania State University Press, 2001. 468p. $65.00 cloth, $25.00 paper." American Political Science Review 96, no. 3 (2002): 628–29. http://dx.doi.org/10.1017/s0003055402410362.

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Not only is the practice of a genuinely Platonic political art compatible with a commitment to democracy, but, according to John Wallach's ambitious book, it furnishes a needed critical resource that can help tap the unfulfilled potential of democracy at the present time. Wallach's unconventional thesis emerges from his critical historicism, a method that attempts to carve a mean between the relatively ahistorical readings of Popper, Strauss, Arendt, Derrida, and Rorty (among others) and the radically historicist readings more typical of classicists and ancient historians (pp. 21–23). Whereas

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41

Robertson, David Brian. "The Return to History and the New Institutionalism in American Political Science." Social Science History 17, no. 1 (1993): 1–36. http://dx.doi.org/10.1017/s0145553200016734.

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When it emerged as a discipline a century ago, the historical and comparative description of political institutions dominated political science. The self-consciously rigorous analysis of behavior inspired by psychology and the physical sciences began to displace historical analysis in the 1920s. By the 1950s and 1960s the behavioral revolution came to dominate the discipline’s research agendas. Leading practitioners acknowledged that the discipline’s tone was predominantly ahistorical.

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42

Minsky, Rosalind. "'The Trouble Is It's Ahistorical': The Problem of the Unconscious in Modern Feminist Theory." Feminist Review, no. 36 (1990): 4. http://dx.doi.org/10.2307/1395104.

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43

Minsky, Rosalind. "‘The Trouble Is It's Ahistorical’: The Problem of the Unconscious in Modern Feminist Theory." Feminist Review 36, no. 1 (1990): 4–14. http://dx.doi.org/10.1057/fr.1990.40.

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44

Sillander, Kenneth. "Local Integration and Coastal Connections in Interior Kalimantan: The Case of the Nalin Taun Ritual among the Bentian." Journal of Southeast Asian Studies 37, no. 2 (2006): 315–34. http://dx.doi.org/10.1017/s0022463406000609.

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Through the analysis of a Bentian Dayak ritual – the nalin taun – this article discusses how this ritual went through a change that reflected a transformation of the social organisation of the Bentian in the late nineteenth and early twentieth centuries, thus revealing the complex and important interaction between Malays and Dayaks in eastern Borneo. The conclusions overturn stereotypes of Dayak isolation and critique ahistorical analyses of cultural traditions in Southeast Asia.

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45

Kipnis, Andrew. "The Remaking of the Chinese Character and Identity in the 21st Century: The Chinese Face Practices. By Wenshan Jia. [Westport, CT and London: Ablex Publishing, 2001. xv+196 pp. £24.95. ISBN 1-56750-555-4.]." China Quarterly 172 (December 2002): 1065–103. http://dx.doi.org/10.1017/s0009443902440624.

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Many of the faults of this book may be intuited from the title. The author too often writes as if there is a singular entity called “the Chinese Character” whose cornerstone are “the Chinese Face Practices.” Though claiming that his use of a “social constructionist” approach allows him to rise above ahistorical and orientalist approaches, the author rarely does so. For example, his history of the Chinese face practices consists of ten pages that cover the Shang dynasty to the present.

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46

McCULLOCH, ANDREW. "Evaluations of a Community Regeneration Project: Case Studies of Cruddas Park Development Trust, Newcastle upon Tyne." Journal of Social Policy 29, no. 3 (2000): 397–419. http://dx.doi.org/10.1017/s0047279400006000.

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Five evaluations of the same community regeneration project in Newcastle upon Tyne are compared. It is argued that the separate evaluations are weak in method, atheoretical, ahistorical and lacking in a sense of social structure. To progress, community evaluations must typologise communities rather than treat community as a nebulous quality of relationships. A typology is offered. Further, it is suggested the community regeneration in this case was an extension of urban governance which artificially constructed what is called an ‘inverse’ community.

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47

Kasperski, Edward. "The End of History? New Historicism?" Tekstualia 1, no. 1 (2013): 181–201. http://dx.doi.org/10.5604/01.3001.0013.6138.

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The author of the articles shows that New Historicism has achieved a signiﬁcant revaluation of ideas shaping literary and historical thought It has also questioned models which had long existed in historical studies and interpretation, by opposing ahistorical and pseudo-historical doctrines, contesting the absolutization of synchrony, the principle of immanence, aesthetic interpretation, and modernizing hermeneutics. For instance, it has revoked the Hegelian uniform and one-sided vision of a universal historical process, rightly accusing it of philosophical apriority and political Eurocentrism

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48

Jastrzębska, Marta. "(...) what we past through in Walhynia 1943 and 1944." Tekstualia 2, no. 33 (2013): 149–60. http://dx.doi.org/10.5604/01.3001.0013.6590.

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This article tells about the the wartime fate of the Volyn Gypsies from the Vajs’s musical ﬂ eet. The text includes the records of the Vajs family memories, collected by Jerzy Ficowski, and the comments of researchers. There is an important problem of an ahistorical consciousness of Gypsies, which resulted in the silencing of their Holocaust experience. References are made to a poem by the Gipsy poet Bronislava Vajs–Papusha, which is the only comprehensive Gipsy testimony about the time of war.

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49

Scheman, Naomi. "Linda Nicholson'sThe Play of Reason: From the Modern to the Postmodern." Hypatia 16, no. 2 (2001): 80–85. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01061.x.

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Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such “grounding” phys as much of the foundational role demanded of philosophy as can coherently be played by anything—and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross-culturally, and (2) historicizing “all the way down,” as a way of exorcising the demand for the ahistorical grounding of epistemology.

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50

van Driem, George. "Linguistic history and historical linguistics." Linguistics of the Tibeto-Burman Area 41, no. 1 (2018): 106–27. http://dx.doi.org/10.1075/ltba.18005.dri.

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Abstract This invited response to a piece by LaPolla, published in issue 39/2 of LTBA, addresses both LaPolla’s misrepresentations of the history of linguistics and his flawed understanding of historical linguistics. The history of linguistic thought with regard to the Tibeto-Burman or Trans-Himalayan language family vs. the Indo-Chinese or “Sino-Tibetan” family tree model is elucidated and juxtaposed against the remarkable robustness of certain ahistorical myths and the persistence of unscientific argumentation by vocal proponents of the Sino-Tibetanist paradigm, such as LaPolla.

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